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THE ;ij [igjp> 

ENGLISH DIATESSARON; ""' - 



THE HISTORY 

Of 

OUR LORD JESUS CHRIST; 

FROM THE 
COMPOUNDED -TEXTS OF 

THE FOUR HOLY EVANGELISTS^ 

According to the authorized Englifh Verfion. 



WITH NOTES ILLUSTRATIVE AND EXPLANATOHY^ 
HISTORICAL AND TOPOGRAPHICAL. 



Accompanied by a Map of the Holy Land, and copious Indexes, 









REV. RrWARNER. 



BATH, PRINTED BY R. CRUTTWELLJ 

AND SOLD BY 
C. AND J. ROBINSON, PATER-NOSTER-ROW, LX)NDON", 

1803, 






5 




ADVERTISEMENT, 



L 



THE nature of the Work now prefented to the Publick, 
and the fandtions under which it is brought forward, 
will, perhaps, be beft collected from the following Letters ; 
a correfpondence which I am the rather induced to publiih, 
as it will juftify me in intruding upon- the world a fecond 
EngUJh DjateJfarGn^ by proving that the prefent one wss 
prepared long previoufly to the publication of the DiatefTaron 
edited by Mr. Thirlwall. 

" Reverend and Learned Sir, 

*' A Stranger^s intrunon on your valuable time would 
" render an apology from him neceifary, did not the motive 
" of his addrefs offer an excufe for its apparent freedom. 
*' In common, I believe, with every Chriftian who has had 
" an opportunity of perufing theDiATEssARON, I fincerely 
" rejoice in the acquifition of a volume fo obvioufly ufeful to 
" the religious Scholar, and fo eflentially neceiTary for the 
" young Elivine, and the candidate for holy orders. This 
*' convi£lion of its utility (added to the wi(h of rendering 
*' the work more widely profitable than it can be in its ori- 
*' ginal language) has induced me to adopt a fimilar plan 
" with refpect to the authorized Englifli tranilation of the 
*' Evangelifts, and to throw their refpe6live narrations into 
" precifely the fame form and order which you have ob- 
'' ferved in the Greek DiateiTaron; preferving alfo the 
" admirable chronological and topographical notifications in 
'' the margin of your work. 



[ iv ] 

** In further aid of the Englifli reader, I have prepared a 
*' feries of foot-notes; ufelefs, perhaps, to the theological 
'' fcholar, but ferviceable to thofe of humbler acquirements, 
*' as they are explanatory of the difficult paffages occafionally 
" occurring in the Evangelifts; and illuftrative of thofe 
*' numerous allufions to local manners, and temporary 
" cuftoms; to peculiar notions, and fmgular obfervances. 
*' which compofitions like the holy Gofpels, written fo many 
" ages fince, under fuch particular circumftances, in a cli- 
'' mate fo unlike our own, and a«iongft a people differing 
'' fo much as the Jews in opinions and ceremonies, condi- 
*' tion and language, from ourfelves, muft neceflarily exhibit. 
'' Such, learned Sir, is the work to which for fome time 
" fince I have paid occafional attention, and which is now 
*' ready for the prefs. But as the ground-work of it is 
" entirely your own, I did not conceive it confiflent either 
" with juftice or civility, to fend it into the world without 
" your confent; left I ihould feem to have built upon another 
*' man's labours, and aimed at a praife which belongs ex- 
*' clufively to the learned Charader with whom the inge- 
*' nious and ufeful idea of a DiatefTaron originated. 

" In expe£fation of an anfwer as fpeedily as your nume* 
'' rous and important engagements will allow, 
" I am. Reverend and Learned Sir, 
" With great refpe^t and efteem, 

" Your faithful and obedient Servant, 
" Bath, 6th June, 1802. Richard Warner. 

« To the Rev, J. White, D, D. Oxford:' ^ 

" Reverend Sir, 

" I acknowledge the receipt of your very polite letter. 

*' The defign you communicate to me feems highly laudable. 

" The property of the Book which I publifhed in Greek is 

"not mine: I gave it to the Curators of the Clarendon 



I V ] 

*' Prefs, amongft whom the Bifhop of Oxford Is confidered 
" as an adive and principal perfon. Perhaps there would be 
" a propriety in your giving his Lordfhip aline on this fubje£l. 
*' He will, 1 underftand, have an ordination hereon Sunday 
*' next. I am, Reverend Sir, 

" With great refpeft, 
" Your obliged and moft humble Servant, 
"Oxford, June loth, 1802. Joseph White." 

In confequence of this obliging letter, his Lordfliip was 
immediately addrelTed on the fubjedt, who favoured tlie 
Editor with the following anfwer to his application ; 

«Sir, 
*' I have received your letter. I do not apprehend that 
*' the Delegates of the Oxford Prefs can have any objection 
" to the publication of fuch a work as you defcribe, or will 
" confider it as any interference with their property in the 
" the Greek DiatefTaron of Dr. White. Perhaps it may be 
" be ufeful for you to know, if not already informed of it, 
" that there is an Englifli work of this kind, publifhed about 
" a century ago, and attributed to Mr. Locke; at lead: it is 
*' commonly known in the (hops by the name of ' Locke's 
'* Life of Chrift.' It was compiled from a former work, 
" and is much efteemed; and there has been fome talk of 
*' reprinting it at Oxford. • ^ 

" I remain. Sir, 

" Your moft obedient Servant, 
« Cuddefdon, July 4, x8o2. J. Oxford.'* 

Thus honoured with the approbation of Dr. White, and 
the fan£lion of the Bilhop of Oxford, the work was fent to 
the prefs, and its future appearance fignified in the public 
papers of November 1802, and in the lift of the literary no- 
tices given by the Monthly Magazine, in one of the early 



[ vi 1 

months of the prefent year. Shortly after this public com* 
munication of my intention, I received a letter from Mr, 
Thirl wall, informing me he had juft publifhed an Englilh 
DiatefTaron, and recommending me not to proceed in a work 
that would be at once fuperfiuous with refpeft to the pub- 
Jick, and injurious to himfelf. Although at that very pe- 
riod my MS. was not only compleated, but a part of it had 
adually pafTed the prefs, I might probably have been induced, 
from his reprefentation, to have facrificed my time and trou- 
ble, rather than have interfered with Mr. T.'s profpecfts, 
had not a comparifon of this gentleman's book with the one 
I had prepared, convinced me that the difference in our 
plans was fuch, as to render it probable, that the great 
caufe, the fuccefs of which, I doubt not, influenced us both 
in our undertaking, — the diffujion of evangelical knowledge^ 
— would be better ferved by my publifhing, than withhold- 
ing, the prefent work. This conviction I notified to Mr. 
Thirl wall, and continued, in confequence of it, to print 
my DiatefTaron; which is now launched into the world, 
with the hope that it will be received in the fpirit wherein 
it was compiled — the fpirit of " fervent Chriflian charity^ 
*' and faith unfeigned." 

BathyDec. 1803, 



[ vii ] 



The Dates, &c, of the Four Go/pels^ 

St. Matthew, the firft Evangelift, wrote his Gofpel in 
Oreek, about eight years after Chrift*s afcenfion. He com- 
pofed it (more immediately) for the inftruclion of the 
jewifli people, and publiihed it in Judea. — Wakefield^ 
Towfon, 

St. Mark, the fecond Evangelifl:, wrote his Gofpel under 
the direfiion, and probably according to the dilation, of St. 
Peter, about the year of our Lord 64. He compiled it 
{more immediately) for a mixed fociety of Jewifh and 
Gentile converts, and according to all appearances publiihed 
it at Rome or in Italy. — Lar drier \ Townfoiu 

St. Luke, the third Evangeliil, wrote his Gofpel in 
Greek about the year 63 or 64, as feems likely, in Achaia, 
with a more peculiar view to the converted Gentiles. — • 

Percy; Townjon, 

St. John,. the fourth Evangelifl, wrote his Gofpel about 
the year 69 at Ephefus, to refute the errors of Cerinthus 
and the Gnofiics. — Owe?:. 

Of the four Evangelifts, the firft and laft relate what they 
had heard Chrift fay, or feen him perform. The other 
two, placed betvv^een them, relate thofe things which they 
had learned from apcftles. Matthew wrote his Gofpel 
firft, in Judea; then Mark, in Italy; Luke the third, in 
Achaia; John the laft, in Afia. — Lardner. 



THE 

ENGLISH DIATESSARON, 



PART I. 



The Evangelical Htflory, prior to tie Public Miniftry of Chrlft, 
comprehending a period of Thirty Years and Six Months, 



The Subject. 

Time anpHE beginning of the GofpeP of Jefus Place. 
^^ 1 Chrift,^ the Son of God. '"^^ 

§. 1. The Introduction. 

^ Forasmuch as many^ have taken in 
hand to fet forth in order a declaration of 
thofe things which are moft furely believed 
among us, even as they delivered them unto 
us, which from the beginning were eye-wit- 
nelTes, and minifters of the word : it feemed 

* Mark i. i. "* Luke i. 1—4. 

* ^he Gofpel.l The word Gofpel is a Saxon compound, meaning God^s or 
good tiditigs } it here means in general an account of the birth, Jife, death, re* 
furreftion, and afcenfion of Jefus Chrift.— Dr. Scott. 

* ye/us Chriji.] Rather the Chr't/i, as the word is tranflated in other paflages 
of the Gofpel, (vide Matt. xvi. 20, and xxvi. 63) and fhould have been through- 
out. Its meaning is the fame with the Hebrew word MeJJiah, viz. the Anointed 
One ; a term expreffive of our Saviour's character and offices, and allufive to the 
praftice oi anointing kings, prieftst and frophetij aroongft the Jews. Exod. xxviii, 
41 J I Sam. X. I j I Kings xix. 16. 

3 Many have taken in hand."] As a few years elapfed between the afcen- 
fion of our blefled Lord, and the writing of the firft of the four Gofpeis, (the 
Apoftles and Evangelifts being occupied in preaching the Gofpel) It was not, ex- 
traordinary, that many of their hearers ihouid^ in the meantime, commit notes 
of what they heard to writing; and after digefting them into the form of hifto- 
ries, {hould circulate copies of tbefe, wirh the beft intentions, amongft the con- 
verts to the faith for their ufe and edification .-*-Poli Synop. in loc. To thefe 
Luke may be fuppofed to allude ia the above paflage. It muft be obferved, how- 

B 



t 2 ] 

Time, good to me alfo, having had perfect under- PJ^ce. 

^"^"'^^ ftanding of all things from the very firft, to ^^"^^^ 
write unto thee in order, moft excellent Theo- 
philus/ that thou mighteft know the cer- 
tainty of thofe things, wherein thou haft been 
inftru<Sted. 

§. 2. Of the Word, 
«= IN the beginning was the word,s and the 
word was with God, and the word was God. 

«= J®hn i. I— iS. 

ever, that many of the commentators hold difterent opmions with refpeft to the 
Evangelift's meaning in this place. A profound fc^ipture critic (Michaelis) 
thinks that St. Luke alluded to the fpurious Golpel, known by the name of 
iAii Egyptian G ofpel'i a corrupt hiftory of the lifa and doftrines of Chrift, from 
which theimpoitor Mahomet is believed to have extrafted the falfe accounts cf 
our Saviour, interwoven in the Koran. Other expofitors (and amongft the reft, 
Lardner and Archbifhop Newcome) apprehend that St. Luke had not ittn the 
Gofpels of Matthew and Mark, when he wtote his own. But this notion is ably 
and fuccefsfully combated by Dr. Townfon, in his admirable ** Difccurfes on the 
Four Gofpels j" wherein he renders it extremely probable, by' a fenfible and lumi- 
nous chain of reafoning, that St. Luke wrote fubfequentJy to Matthew and Mark, 
and was perfeftly acquainted with their Gofpels.— Difc. vi. Sec. 4. A ftill more ex- 
traordinary hypothefis has been conftrudled by Mr. Marfh, in his *' Remarks on 
Michaelis-s ip^troduction," &c. with refpeft to this Preface of St. Luke, viz. 
that a ihort narrative, containing the principal tranfa&ipns of Jefus Chrift from 
his baptifm to his death, drawn up from communicatioHS made by the Apoftles, 
exifted at the time of the Evangellfts' writing, and formed the bafis of the feveral 
Gofpels of Matthew, Mark, and Luke. But my learned friend, the Rev. Thos, 
Falconer, (who is increafmg the obligations of the literary world to his pen by a 
tranflation of Stiabo, with Notes) in a ifhort, but able examination of St. Luke's 
Preface, with a reference to this Hypothefis of Mr. Marlh, hasexpofed tlie fallacy 
and danger of it. — St. Luke's Preface to his Gofpel examined. CruttwcU, 1802. 

4 Mojl excellent Tbeophihs.'] This epithet proves that Theophilus was a man 
of Senatorian rankj probably a prefeft, or governor ; the fame Greek title being 
applied to the Roman governor Felix, in Afts xxiii. 26, and elfewhere. It was 
equivalent to the Latin title o/riwKJ, beftowed by the Romans on their principal 
fenators. • - / 

5 The W(jrd.'\ Sec I John i. i; Rev, xlx. 13. Jefus the Son of GoD, is 
called the Wordy becaufe God revealed himfelf or hh 'word by him.— New- 
come's . (Archbifiiop of Armagh) Tranflation of the New Teftament.— In 
Abyflinia there is an officer named Kal Hatze, the ivord or voice of the king, 
who ftands always upon the fteps of the throne, at the fide of a lattice window, 
where there is a hole, covered in the infide with a curtain of green taft'eta. Be* 
hind tliJs curtain the king fits j and fpeaks through the aperture ro the Kal 
Hutzey who communicates his commands to the officers, judges, and attendants. 



C 3 ] 

Time. The fame was in the beginning with God. s^ace. 

^"'^^^ All things were made by himj and without '"^^^^^ 
him was not anything made that was made. In 
him was life; and the life was the light of men. 
And the light ihineth in darknefsj and the 
d'irknefs comprehended it not. 

There was a man fent from God, whofe 
name was John : the fame came for a wit- 
nefs, to bear witnefs of the light, that all fnen 
through him might believe. He was not that 
light, but was fent to bear witnefs of that light. 
That was the true light, which lighteth every 
man that cometh into the world. Fie was in 
the world, and the vvorld was made by him, 
and the world knew him not. He came unto 
his own, and his own received him not. But 
as many as received him, to them gave he power 
to become the fons of God, even to them that 
believe on his name: whicli were born, not of 
blood, nor of the will of the flefh, nor of the 
will of man, but of God. 

And the word was made flefh, and dwelt 
amiong us (and we beheld his glory, the g(ory 
as of the only-begotten of the Father) full of 
grace and truth. 

John bare witnefs of him, and cried, faying, 
This was he of whom I fpake. He that cometh 
after me is preferred before me : for he was 
before me. And of his fuUnefs have all we 
received, and grace for grace.^ For the law 
was given by Mofes, but grace and truth came 
by Jefus Chrill:. No man hath feen God at 
any time : the only-begotten Son, which is in 
the bofom of the Father, he hath declared hm. 



— Bruce's Travels. May not this fingular Eaftern cuftom be thought to 
throw fome illuftration on the phrafeobgy of the firft part of the fiift chapter 
of this Evangeliil ? 

* Grace for Grace.'] Rather grace upon grace '^ i.e, and that plentifully top, 
cne grace oi favour following another. 



[ 4 ] 

Time. &. 3. Elizabeth conceives. Place. 

' There was in the days of Herod, the king 
of Judea, ^ a certain prieft named Zacharias, of 
the courfe of Abia : ^ and his wife was of the 
daughters of Aaron, and her name was Elifa- 
beth. And they were both righteous before 
God, walking in all the commandments and or- 
dinances of the Lord blamelefs. And they had 
no child, becaufe that Elifabeth was barren, and 
they were both now well ftricken in years. And Temple 
it came to pafs, that while he executed thcofjeru* 
prieft's office before God in the order of his faiem. 
courfe. According to the curtom of the prieft's 
office, his lot was^ to burn incenfe when he 
went into the temple ^ of the Lord. And the 
whole multitude of the people were praying 
without at the time of incenfe. And there ap- 
peared unto him an angel of the Lord ftand- 
ing on the right fide of the altar of incenfe. 
And when Zacharias faw him^ he was troubled, 
and fear fell upon him. But the angel faid 
unto him. Fear not, Zacharias ; for thy prayer 
is heard ; and thy wife Elifabeth (hall bear thee 
a fon, and thou (halt call his name John, and 

<= jLuke i. S'^'^S' 
7 OfJudsa,'\ i.e. of all the land of Urael, which in the New Teftament 5^ 
called Judeaj becaufe it was inhabited by the Jews. " Herod, (the Great) by 
being called king of this country is diftinguiflied from Herod the tetrach of 
Galilee.— Poll Synop. 

s Of Abia.'] Rather Abtjahi (fee i Chron. xxiv. lo) the 8th of the twenty- 
four courfes of the priefts which miniftered in the temple by their weeks. 

9 His lot ivas,'] Prideaux, in his Conn, of Hift. of Old and New Teftament, 
vol. ii. fol. p. 502, referring to Lightfoot's Temple Service, ch. 9, fays, that the 
priefts, according to David's inftitution, \yere divided into twenty-fouj: courfes, 
that each courfe atrended at Jerufalem its week} and every courfe being divided 
ifito feyen claflfes, each ciafs ferved its day at the temple ; and each prieft of that 
clafs had his part in tlie feryice apppinted by lot. And Jof. Antiq. vii. 14, 7, 
gives much the fame account, adding that the priefts entered upon their office on 
the fabbatb-day at noon, and left it at the fame time on the fabbath-day follow- 
ing 5 and that this pradlice, firft fettled by pavid, continued to his ovyn days.— s 
Birtiop Tearce, in loc. 

* ^betsrrp'e.'^ The holy place where the altar of incenfe ftood, before th^ 
veil. Exod. XXX. 1, 6, 7, 83 xl. 26.— Newcome. 



[ 5 ] 

Time, thou (halt havc joy and gladnefs, and many P^^ce. 

^'^ (hall rejoice at his birth. For he (hall be great ^^"^^ 
in the fight of the Lord, and (hall drink nei- 
ther wine nor ftrong drink ;^ and he (hall be 
filled with the Holy Ghoft, even from his mo- 
ther's womb. And many of the children of If- 
rael (hall he turn to the Lord their God. And 
he (hall go before him in the fpirit and power 
of Elias, to turn the hearts of the fathers to 
the children, and the difobedient to the wifdom 
of the juft: to make ready a people prepared 
for the Lord. 

And Zachariasfaidunto the angel, Whereby 
(hall I know this ? for I am an old man, and my 
wife well ftricken in years. And the angel an- 
fwering faid unto him, I am Gabriel, that (land 
in the prefence of God ; and am fent to fpeak 
Vinto thee, and to (hew thee thefe glad tidings. 
And behold, thou (halt be dumb, and not able 
to fpeak, until the day that thefe things (hall 
be performed, becaufe thou believefl: not my 
words, which (hall be fulfilled in their feafon. 
And the people waited for Zacharias, and mar- 
velled that he tarried fo long in the temple. 
And when he came out, he could not fpeak 
unto them; and they perceived that he had 
feen a vifion in the temple : for he beckoned 
unto them, and remained fpeechlefs.3 And A city 
it came to pafs, that as foon as the days of his *" ^^ 
miniftration were accompli(hed, he departed to J^^n^J^Jg 
Jiis own houfe. pamof 

And after thofe days his wife Elifabeth con- Judea. 
ceived, and hid herfelf five months, faying, 

* Strong drink. 1 The original word Is derived from arootwhlch fignlfies /a 
inebriate ; and denotes wine from fruits, and particularly from the palm. Sec 
Bifliop Lowth on Ifaiah v. ii» John was to be a Nazarite, Numbers vi. 
3.— Newcome. 

3 Speechkfs.'] Rather deaf and dumb, for fuch a double meaning has the ori- 
ginal word.— Hefychius. That he was deprived for a time of both thefe fenfea 
^3 evident from ver. 62, where it is faid, « they made figns to the father." 



C 6 3 

Time. Thus hatli the LoRD dealt with me in the days P^^ce. 
^''^''^'^ wherein h j looked on me, to take away my ^'^'"'^ 
reproach among men.* 

§. 4. The Angel Gahiel salutes Mary, 

jjjj^^ ^ And in the fixth month the angel Gabriel 
nionths was fent from God unto a city of Galilee, ^^^^^ 
before named Nazareth,5 to a virgin cfpoufed to a 
tiie birth fnan whofe name was Jofeph, of the houfe of 
®^^^"^ David, and the virgin's name was Mary, 
And the angel came in unto her, and faid, Hail, 
thou that art highly favoured, the Lord h with 
thee : bleiTed art thou among women. And 
when (he faw him^ fhe was troubled at his fay- 
ing, and caft in her mind what manner of fa- 
lutation this fliould be. And the angel faid 
unto her. Fear not, Mary: for thou haft found 
favour with God, And, behold, thou (halt 
conceive in thy womb, and bring forth a fon, 
and fhalt call his name Jesus. Me fhall be 
great, and (hall be called the Son of the Higheft: 
and the Lord God (hallgive unto him the throne 
of his father David.'^ And he fhall reign over 
the houfe of Jacob for ever: and of his king- 
dom there fhall be no end. Then faid Mary 
unto the angel. How fhall this be, feeing I 
know not a man? And the angel anfwered 
and faid unto her. The Holy Ghofl fhall come 
l^pon thee, and the power of the Highefl fhall 

^ Luke i. 26— e 8, 

* 'Reproach (imopgft mau'] Stsrility^ which was an opprobrium with the 
Jews, becaule they regarded it as an infiidlion in confeqiience of fin; and becaufe 
3i prolific ivomh being confidcred as one of the grca*:eft bleflings, the bayren were 
efteemed as under the curfe of the Moft High. An incapacity of bearing child- 
ren was a reproach alfo, becaufe it precluded the Jev/ifh female who laboured 
under ir, fronni the chance of giving biirth to the Mefljah. 

5 Naxareth.'j For the relative fituation of this and other places mentlaiie^ in 
the ccurfe of the evangelical hiftory, fee tb6 Map prefixed. 

6 Hii father DarviJ.] Jofeph was the hgal fathef of Jefus when he war, 
conceived ; and in confequence of that David too was his father, u e. one of hja 
anceftois.— Bifiiop Pearce. 



C 7 ] 

Time, overfliadow thee ; therefore alfo that holy thing P-a^e. 



which Ihall be born of thee (I'lall be called the 
Son of God. And, behold, thy coufin Eliza- 
beth, flie haih alfo conceived a fon in her old 
age; and this is the fixth month with her, who 
was called barren. For with God nothing 
(hall be impoffibie. And Mary faid. Behold 
the handmaid of the Lord : be it unto me 
according to thy word. And the angel de- 
parted from her. 

§.5. Mary ^uisits Elizabeth, 
e And Mary arofe in thofe days, and went ^ *^'^y 
into the hill country with hafte, into a city of ^^^^^^ 
Juda :7 and entered into the houfe of Zacha- tainous 
rias, and faluted Elifabeth. And it came to parts of 
pafs, that when Elifabeth heard the falutation h^^^ 
of Mary, the babe leaped in her womb ; and 
Elifabeth was filled with the Holy Ghoft; 
And (he fpake out with a loud voice, and faid, 
Blefled art thou among women, and bleffed 
is the fruit of thy womb. And whence is this 
to me, that the mother of my Lord ihould 
come to me ? For, lo, as foon as the voice 
of thy falutation founded in mine ears, the 
babe leaped in my womb for joy. And blefled 
is fhe that believed : for there (hall be a per- 
formance of thofe things which were told her 
from the Loud. 

And Mary faid, My foul doth magnify the 
Lord, and my fpirit hath rejoiced in God my 
Saviour. For he hath regarded the low eftate 
of his hand-maiden : for behold, from hence- 
forth all generations fnall call me bleiTed. For 
he that is mighty hath done to me great things: 
and holy is his name.. And his mercy is on 

* Luke i. 39— 56* 

7 Aaty of Jiidea.l u e. Hebron, fituated iri the hill country, Jofli. xi. 2T, which 
was given to the poiterity of Aaroa for an Inheritance, Jo'h. xxi. 10, 11 ; it was 
srifo the city where David was anointed king over Judah* 2 S^m. ii. 4.— WhJtby.^ 



[ 8 3 

Timei them that fear him from generation to gene- P^ace 



U^y-^i^ 



Six 

Months 



ration. He hath fhewed ftrength with his 
arm ; he hath fcattered the proud in the ima- 
gination of their hearts. He hath put down 
the mighty from their feats, and exalted them 
of low degree. He hath filled the hungry with 
good things j and the rich he hath fent empty 
away. He hath holpen his fervant Ifrael, in 
remembrance of his mercy; as hefpaketo our 
fathers, to Abraham, and to his feed for ever. 
And Mary abode with her about three months, 
and returned to her own houfe. 

§. 6. John the Baptist is born, 

^ Now Elizabeth's full time came that (he 
before (liould be delivered : and (he brought forth a 
the birth fon. And her neighbours and her coufins 
otchnft j^gaj-d how the Lord had (hewed great mercy 
upon her; and they rejoiced with her. And it 
came to pafs that on the eighth day^ they came 
tocircumcife the child: and they called him 
Zacharias, after the name of his father. And 
his mother anfwered and faid, Noty3; but he 
Ihall be called John.9 And they faid unto her. 
There is none of thy kindred that is called by 
this name. And they made (igns to his father, 
how he would have him called. And he afked 
for a writing-table, and wrote, faying, His 
name is John. And they marvelled all. And 

^ Lukei. 57— 79* 

^ Eighth day^l Not before thai day, becaufe the mother was unclean feven 
days, Lev. xii. 1. 2 ; and fo was the child, by touching her, and therefore he was 
not then fit to be admitted into covenant. The law appointed no certain place 
in which circunjicifion vvas to be done, nor any certain perfon to perform it, and 
therefore it was fomecimes done by women, Exod. iv. 25; and here in the houfe 
of Elizabeth, as appears by her prefence at it, verfe 60. The Jews did it fome- 
times in their fchools, for the fake of the number of the witnefies. Then alfo they 
Kflwei the infant 5 becaufe, when Goi> inftituted circumcifion, he changed the 
names of Abraham and Sarah.— Whitby. 

5 John.'] The fignification of this name is *' God is gracious ;" a very fit 
appellatiQH fprhim who was to be the firft preacher of the kingdom of grace. 



[ 9 ] 



Time, hls mouth was opened immediately, and his P^^ce. 

^^""^^^ tongue locfed^ and he fpake, and praifed God. "-"v— ' 
And fear came on all that dwelt round about 
them : and all thefe fayings were noifed abroad 
throughout all the hill country of Judea. And 
all they that heard tbe?^ laid them up in their* 
hearts faying, What manner of child (hall 
this be ! And the hand of the Lord was with 
him. And his father Zacharias was filled 
with the Holy Ghoft, and prophefied, faying, 
Bleffed be the Lord God of Ifrael j for he hath 
vifited and redeemed his people, and hath raifed 
up an horn9 of falvation for us in the houfe 
of his fervant David : as he fpake by the mouth 
of his holy prophets, which have been fince 
the world began: That we Ihould be faved 
from our enemies, and from the hand of all 
that hate us : to perform the mercy promifed to 
our fathers, and to remember his holy cove- 
nant; the oath which he fware to our father 
Abraham, that he would grant unto us, that we, 
being delivered out of the hand of our enemies, 
might ferve him without fear, in holinefs and 
righteoufnefs before him all the days of our life. 
And thou, child, flialt be called the prophet of 
the Higheft : for thou (halt go before tlie face 
of the Lord, to prepare his ways : to give know- 
ledge of falvation unto his people by the re- 
miltion of their fins; through the tender 
mercy of our God : whereby the day-fpring 
from on high hath vifited us ; to give light to 
them that lit in darknefs and in the fhadow 
of deathj to guide our feet into the way of peace. 

9 Horn offahatlon.'] The ftrength of horned beafls is In their horns, and from 
thence the word is ufed toexprcfs the might of kings andftatcsj Deut. xxxiii. 17 j 
I Sam. ii. 10; Pf. cxxxii. 17, Sec. In Mr. Bruce's account of ihe manners of 
the Abiflfynians is a moft curious illuftration of the fcripture phrafe *< exalting the 
horn," ufed metaphorically to exprefs triumph, vidlory, and power, in the ex- 
ifting cuftoms of that fingular people, who bind an horn upon their foreheads on. 
feftivals, and other folemn occafions. 

C 



[ 10 ] 

Time. ^.7. An Angel appears to Joseph, P^ace. 

^ Now the birth' of Jefus Chrift was on this Naza- 
wife : When, as his mother Mary was efpoufed^ reth. 
to Jofeph, before they came together, (he was 
found with child of the Holy Ghoft. Then 

6 Matthew i. 18 — 25. 

' ^tbe birth of Jefus Chrl/i.'] Rather the produBiottf Sec. for not only his b'rtht 
but fome previous circumftances are here related. The verb from whence the Greek 
word ufed by St. Matthew is derived, means in claflic authors to produce. I fay 
the Greek word ufed by St. Matthew, becaufe I fully adopt the opinion of the 
learned Gilbert Wakefield, with refpedl to the language in which this gofpel was 
originally written; who gives it in the following words :— " There appears, from 
the explicit teftimonies of fome ancient Chiiilian writers upon this fubjeft, to have 
been very early both a Greek and Hebrew copy of Matthew's gofpel; the former of 
which is happily come down to our times, but the latter has been long loft. By 
the Hebrew copy, we are not to unilerftand the pare Hebrew language, in which the 
greater part of the Old Teftament is written; but the dialedl in ufe among the 
Jews of our Saviour's time, confilling of an intermixture of Hebrew, Syriac, and 
Chaldee. I am induced to believe this copy to have been a tranflation of the 
former, intended fax the particular ufe of a diftinifl clafs of the Na'zarene or Jewiih 
Chriftians. This tranflation appears to have been foon made, and therefore was 
eafily miftaken for the original. This opinion, I fee, is approved and confirmtd' 
by Lightfoot." 

* Was. efpoufed.'] Had made an agreement of marriage. No woman is ever 
married amongil: the Jews, without a previous efpoufal. — Lightfoot. Efpoufing 
or betrothing was a folemn promife of marriage made by two perfons, each to the 
other, at fuch a diftance of time as they agreed upon. The manner of performing 
this efpoufal was, either by a writing, or by a piece of filver, or by cohabitation. 
The writing that was prepared on thefe occafions ran in this form : " On fuch a 
day of fuch a month, in fuch a year, A. the fon of A. has fald to B. the daughter 
of B. be thou my fpoufe according to the law of Mofes and the Ifraelites, and I 
■will give thee, for the portion of thy virginity, the fum of two hundred zuzim, as 
it is ordained by the law. And the faid B. has confented to become his fpoufe upon 
thefe conditions, which the faid A. has promlfed to perform upon the day of mar- 
riage. To this the faid A. obliges himfelf ; and for this he engages all his goods, 
even as far the cloak which be wears upon his fhoulder. Moreover he promifes to 
perform all that is intended in contrads of marriage in favour of the Ifraelitifli 
women. WitnefTes A. B. C." The promife by a piece of filver, and without 
writing, was made before witnefTes, when the young man faid to his miftrefs, 
•* Receive this piece of filver, as a pledge that you /hall become my fpoufe." The 
engagement by cohabitation, according to the rabbins, was allowed by the law, 
(Deut. xxiv. l) but it had been wifely forbidden by the ancients, becaufe of the 
abufes that might happen, and to prevent the inconvenience of clandeftlne marri- 
ages. After fuch efpoufal was made, (which was generally when the parties were 
young) the woman continued with her parents feveral months, if not fome year?, 
before fhe was brought home, and her marriage confummated.— Ca'nnet. 



t " ] 

Time. Jofeph her hufband, being a juft man,? and not PJa^^e* 
^'^'^^ willing to make her a public example, was **''**^ 
minded to put her away privily. But while he 
thought on thefe things, behold, the angel of the 
Lord appeared unto him in a dream, faying, 
Jofeph, thou fon of David, fear not to take 
unto thee Mary thy wife: for that which is 
conceived in her is of the Holy Ghoft, And 
fhe fhail bring forth a fon, and thou (halt call 
his name JESUS i"^ for he (hall fave his people 
from their fins. Now all this was done, that 
it might be fulfilled which was fpoken of the 
Lord by the prophet, faying, Behold a virgin 
(ball be with child, and fhall bring forth a 
fon, and they (hall call his name Emmanuel, 
which being interpreted, is God with us. 
Then Jofeph being raifed from (leep did as the 
angel of the Lord had bidden him, and took 
unto him his wife. And knew her not, till (he 
had brought forth^ her firft-born fon. 

§. 8. The Birth of Christ. 
h And it came to pafs in thofe days, that 
there went out a decree from Caefar Auguftus, 

^ Lukeii. X— 7. 

3 Being ajuji man, ^c."] Jofeph was a njhteaiis and pious man, (like 
Zacharias, Luke i. 6) and on this account, unwilling to defile himfelf by an im- 
pure connection, or to connive at a flagrant crime j but at the fame time tender of 
Mary's reputation, from the regard he entertained for her. In order to confult his 
own happinefs and her charadter at once, he determines to diflblve the contraft 
privately ; fee Deut. xxiv. i. I fince find this interpretation confirmed by 
Lightfoot. *' V7e need not torture (fays be) the word ooiavoj-, to make it fignify 
gentle and kindj for the fenfe will be plain by making a proper diftinition of the 
circumftances. jofeph was a righteous man, and therefore could not, would not, 
marry an adultrefs; but he would not expofe her, becaufe he was good-natured 
and loved herj and therefore wiflied to put her away privately.— Wakefield. 

* yefu$,'\ i, e. Saviour or deliverer ; a name or title common amongft the 
ancient Jews, but conferred with peculiar force, happinefs, and propriety, on the 
Saviour of the world. 

5 Tilljhe had brought forth.'] The fuffirage of antiquity is againft the natural 
import of thefe words, that Jofeph after the birth of Jefus lived with Mary in the 
holy ftate of marriage.— Newcome. 



C 12 ] 

Time.^ that all the world (hould be taxed.s (And this P'ace, 
taxing was firft made when Cyrenius was go- 
vernor of Syria/) And all went to be taxed 
every one into his own city. And Jofeph alfo 

^ All the ivorldjhould be ta?:ed.'\ In the margin of the Engllin tranilation it Is 
ewolledf and this is the true meaning of the original Greek word. It is probable, 
that the decree was to take an account (by way of regifter) of the name, age, 
condition, family, and fubftance of each perfon enrolled. So the fame Greek 
word is ufed for enrollments by Jofephus in Anclq. xii. 2, 3 j and fo it feems 
to be ufed by him in Antiq. xviii. i. i. By all the tvorld, is here meant only 
the ivhole land of Judea. We learn from the fame Jofephus (Antiq. xvi. 9, 3.) 
that much about th s time the Roman Emperor Auguftus was extremely angry with 
Herod, and fignified to him by letter, that "he had formerly treated him as a 
friendj but .hat for the future he would treat him as a fubjeft." In ccnfequence 
of this, it feems probable, that he fent an order to enroll all the inhabitants of 
Herod's kingdom, as if he had intended to lay a tax upon them, and make his 
kingdom tributary, as Pompey hadfome years before made it j but the Emperor's 
good-nature fuffered him to go no further than an enrollment, Herod having, after 
two embaffies fent to him without effeft, found out a method of pacifying him by 
a third 5 and therefore, though an enrollment was then made, yet no taxing took 
place till ten years afterwards, when the Emperor had depofed Archelaus, the fon 
and fucceflor of Herod — Biihop Pearce. Other learned men, however, underftand 
the word tranfla:ed all the ivorld, to mean the ivhole Roman empire, — Poll Synop. 
inloc Auguftus had in his time two or three of thefe cenfufles or enrollments, 
as Tacitus and others relate.--.-Dr. V/all in Newcome. 

7 TVksn Cyrenius ivas governor.'^ The proper tranflation of this would be, 
<' This was the firft enrollment of Cyrenius, aflerivard govanox of Syria;" or, 
"This enrollment was made before Cyrenius was governor:" cither of which 
wjuld clear the text of all its prefent difficulties. For (as Bifliop Pearce obferves) 
this would exactly agree with the hiftory of thofe times. Aug^uTtus (as was faid 
in the preceding note) having ordered an enrollment to be made in Judea, it was 
probably not carried on in all the parts of ic at one-;; but at the time of Jefus' 
birth the inhabitnnts of Bethlehem and the neighbourhood were affembled to be 
enrolled. Who had the care of the enrcllment, it is no where faid, though it is 
likely that it was Sentius Saturnius, (or f>me perfjn deputed by him) who, 
sccordiug to Jofephus, was then governor of Syria, Ant. xvii. i. i ; we are farther 
told by Jofephus, Antiq. xviii. i. i, that Cyrenius (or rather Qurinius) did, 
about ten years after this enrollment, lay a tax upon all the inhabitants of 
Judea, when Archelaus had been depofed, and his eftedls contifcared. What 
has been thought very ftrange in this aJair is, that Jofephus, who takes fo 
much notice of the taxing made by Cyrenius, fhould take no notice of the enrollment 
which preceded it, and of which Luke here fpeaks. But 1 think that Jofephus 
has taken notice of it, though by the bye, only in a paflage, which has never yet 
been fufficien:ly attended to by the commentators on thefe words of Lukej for 
Jofephus in the fore-mentioned place, (Antiq. xviii. i. 1.) after he had faid that 
Cyrenius came into Judea " to tax their fubftance," adds, " the Jews, though 
b the beginning they were much difturbed at the report ["jIz. that tbey were to be 



[ 13 ] 

Time, went up from Galllleej out of the ci^ of Na- P'ace. 

^""^^ zareth, into Judea, unto the city of David, '^'^'^ 
which is called Bethlehem: (becaufe he was Be:hie- 
of the houfe and lineage of David) to be taxed, ^■^^• 
with Mary his efpoufed wife being great with 
child. 

And fo it was, that while they were there, 
' the days were accomplifhed that (he (hould be 
delivered. And Ihe brought forth her firfi- 
born fon, and wrapped him in fwaddling- 
clothes, and laid him in a manger: becaufe 
there was no room for them in the inn. 

§. 9. ' The Genealogy of Christ. 

The book of the generation^ of Jefus 

Chrift, the fon of David, the fon of Abra- 

ham.9 Abraham begat Ifaac ; and Ifaac begat 

Jacobj and Jacob begat Judas and his bre- 

i Ma;t. i. I— 17. 

taxed) when the enrollments were made, yet: they forebore far a while to oppofe it 
(/. e, the tax, when laid) any farther, by the perfuafion of Joazar the high prieft, 
&c." In five diu'erent places, where he fpeaks of what Cyrenius then did, he ufes 
the word taxing.^ or to tax, or to It taxed; but never enrollment^ or to be enrolled^, 
except in this place, and in Beil. Jud. vii. J5, i, where I fuppole it :o relate to the 
enrollment made ten years be.'ore, for this very reafon; and becaufe the enrollment 
xnentior.ed by Luke muft have been a diftlndl thing from what Cyrenius undertook 
upon Archelaub's being depofed. TKus (I think) this great di'.Scuity among the 
learned about reconciling Luke and Jofsphas is fufEclently removed. — Bp. Pearce. 

^ Thehonk of the generation. "^ I think (fays the Arch bifliop of Armagh, in a 
note on this paflage) that St. Matthew giv:s the natural genealogy of Tofeph, 
Jacob (fays he) /(f^df Jofeph. But I underftand Sc. Luke as giving the cml or 
Ugal genealogy of Jofeph ; whom that Evangelift calls the fon of Heii, chap. iii. 23. 
Jofeph, being neareft of kin to Mary, the daughter and fole child of Heli, married 
her^ and had a right to the Inheritance of Heli his father-in-law. Jofeph is 
therefore the7o» of Heli in the JeAifh latitude of the word. 

5 Thefn nf Abraham ."] Before the Evangellft exhibits the pedigree of Jefus 
at length, he felt-£l:s, as a kind oi exordium, thefe fwo (Abraham and David) 
dilHnguiihed characlers zwd federal heads, in order to engage the attention of the 
reader, and to concillare the Jewc at the very commencement of his h!:T:ory, who 

expeftei the Messiah to be a fon of David, and adefcendant of Abraham, 

It was a fundamental article of the J-^wifii creed, that there would be no king in 
Ifrael, but of the family of David, and the feed of Solomon ; and whatever Jew 
dlfputed the claim of this family to royalty, he was faid to deny God and hi: 
/rr/^^ffi. —Wakefield. 



[ 14 3 

Time, thren; afjd Judas begat Phares and Zara Pl^^ce. 

^'^"'^^ of Thamar; and Phares begat Efrom; and ^""^^ 
Efrom begat Aram; and Aram begat Ami- 
nadab ; and Aminadab begat Naaflon ; and 
NaafTon begat Salmon; and Salmon begat 
Booz of Rachab; and Booz begat Obed of 
Ruth; and Obed begat JefTe; and Jeffe begat 
David the king; and David the king begat 
Solomon of her that had been the wife of Urias; 
and Solomon begat Roboam ; and Roboam 
begat Abia; and Abia begat Afa; and Afa 
begat Jofapliat; and Jofaphat begat Joram; 
and Joram begat Ozias; and Ozias begat 
Joatham; and Joatham begat Achaz; and 
Achaz begat Ezekias; and Ezekias begat Ma- 
naffes; and Manaffes begat Amon; and Amon 
begat Jofias ; and Jolias begat Jechonias and 
his brethren, about the time they were carried 
away to Babylon : and after they were brought 
to Babylon, Jechonias begat Salathiel; and 
Salathiel begat Zorababel; and Zorababel 
begat Abiud; and Abiud begat Eliakim ; and 
Eliakim begat Azor ; and Azor begat Sadoc ; 
and Sadoc begat Achim; and Achim begat 
Eliud ; and Eliud begat Eleazer ; and Eleazer 
begat Alatthan; and M^tthan begat Jacob; 
and Jacob begat Jofeph, the huiband of Mary, 
of whom was born Jefus, who is called Chrifl. 
So ail the generations from Abraham to David 
are fourteen generations; and from David until 
the carrying away into Babylon are fourteen 
generations; and from the carrying away into 
Babylon unto Chrift are fourteen generations. 

Jnother Genealogy, 
" Jefus being (as was fuppofed)^ the fon of 
Jofeph, which was the fon of Heli, which was 

^ Luke iii. 23 — 38. 

^ Asiva!ifuppof€d,'\ The word which our Tianflators have lendcicd fuppcfed, 
feems to fignify being alloived by the law^ or to be agreeabk to it. When Jolephus, 



C 15 J 

Time. thefo7i of Matthat, which was the f on of Levi, Place. 

^■"-^r^ which was the/on of Melchi, v/hich was the fen ^^--v— ' 
of Janna, which was the fen of Jofeph, which 
was the fen of Mattathias, which was the fon of 
Amos, which was the fon of Naum, which was 
the fon of £fli, which was the fen of Nagge, 
which was the fen of Maath, which was the fen 
of Mattathias, which was the fen of Semei, 
which was the fon of Jofeph, which was the fen 
of Judah, which was the fen of Joanna, which 
was the fen of Rhefa, which was the fon of 
Zorobabel, which was the fen of Salathiel, 
which was the fen of Neri, which was the fen o^ 
Melchi, which was the fen of Addi, which was 
the fen of Cofam, which was the fen of Elmo- 
dam, which was the fon of Er, which was the 
fen of Jofe, which was the fen of Eliezer, which 
was the fen of Jorim, which was the fen of 
Matthat, which w^as the fon of Levi, which 
was the fen of Simeon, v^hich was the fon 
of Juda, v^/hich was the fen of Jofeph, which 
was the fen of Jonan, which was the fen of 
Eliakim, which was the fen of Melea, which was 
the fen of iVIenan, which was the fen of Malta- 
tha, which was the fen of Nathaii, which was 
the fen of David, which was th^ fen of JeiTe, 
which was the fen of Obed, which Vv'as the fon of 
Booz, which was the fen of Salmon, v;hich was 
the fen of Naaffon, which was the fen of Ami- 
liadab, which v/as the fen of Aram, which was 
the fen of Efrom, which was the fen of Phares, 
which was the fen of Juda, which was the fen of 

In the beginning of \A'hat he wrote concerning his own life, lets forth hispedigree, 
he fa^s he found fuch an account of it entered in the public regijlers ; from whence 
it appears, that fuch regifters were then made and carefully prefcrved ; and agree- 
ably tothisj it is not unlikely that when Jcfus was by his pzrsnzs prefentcd in the 
temple, an entry was then and there made bv the regiftering prieil: of his name, 
and of the name of Jofeph as his father, as well as of Mary as his mother. In 
this way (if there were no other) it may be properly faid, that [efus was allowed by 
lanu to be the fon cfjofrph. — Bifhop Pearce, Dr. To.vnfon oblcrvc?, that this is 
probably the lineage of the bleiled Virgin. 



[ 16 ] 

Tims. Jacob, which v;as the fan of Ifaac, which was P^ace* 
^""1'"^ the fon of Abraham, which was the fon of ""^v-^ 
Thara, which was the fon of Nachor, which 
was the fon of Saruch, which was the fon of 
E.agau, which was the fon of Phalec, which was 
the fon of Heber, which was the fon of Sala, 
which was the fon of Caiiian, which was the fon 
of Arphaxad, which was the fon of Sem, which 
was the the fon of Noe, which was the fon of 
Lamech, which was the fon of Ivlathufala, which 
w^as the fon of Enoch, whicii was the fon of 
Jared, which was the fon of Maleleel, which was 
the fon of Cainan, which was the fon of Enos, 
which was the fon of Seth, which was the fon 
of Adam, v^hich was the fon of God. 

§. 10. The Angel appears to the Shepherds^ 
and announces the Birth of Chj^ist. 
'And there were in the fame country fhep- Near 
herds abiding in the field, keeping watch over ^"^^h'*^- 
their flock by night. And, lo, the angel of ^^'"* 
the Lord came upon them, and the glory of the 
Lord ihone round about theni : and they were 
fore afraid. And the angel (aid unto them, 
Fear not : for, behold, I bring you good tidings 
of great joy, which ihall be to all people. For 
unto you is born tliis day in the city of David, 
a Saviour, which is Chrift the Lord. And this 
Jhall be a fign unto you ; Ye fliall find the 
babe wrapped in Twaddling clothes, lying in a 
manger. And fuddenly there was with the 
angel a multitude of the heavenly hofl:, praifing 
God, and faying, Glory to God-'in the higheft, 
and on earth peace, good-v^ill towards men. 
And it came to pafs, as the angels w-ere gone 
away from them into heaven, the fnepherds 
faid one to another, Let us now go even unto 

' Luke il. 8—20. 

* Glory to Gody Sfc] ?. e. May glory be given to God in heaven; may peace 
and happinefs prevuil on sarcb j may ihi divine jjood-will be fhevvn :o men.— Newc. 



-t 17 2 

/r^me, Bethlfefem, and fe this thing wHib^'iS^^^^^ ?K«f 
^"^'^^ pafs, which the Lord liath ma'de k'nbwn unto ^^'^''^ 
^is. And they, came with hafte, arid found ^^thie. 
Mary, arid jofepli, and the babe lying in a ^^^' 
inanger.^ Xnd when they had feen it, they 
'madeVnown abroad the faying which was told 
them concerning this child. And all they that 
heard k, wondered at thofe things which were 
told them by thefheplierds. But Mary ke^t 
allthefe things, and pondered them in her heart. 
And the ihepherds returned, glorifying aijd 
|) railing God for all the things that they had 
lieard arid feen, as it was told unto them. 

§. 11. The Circumcision of Christ, 

The »n j^j^^ when eight days were accomplilhed Bethie« 
«'sJ^tJi for the circuriicifing of the child, his name was ^^"^• 
chj.^^»s' called JESUS, which was fo named of the 
birth, angel before he was conceived in the womb.* 

The §. 1^. The Presentation of Christ in the 

fortieth ITemplc* 

c%ui»r ''And when the days of her purification' ^^^ itxuh- 
birth, cbrdlnrg to the law of Mofes were accomplifhed, lem. 

*" Luke ii» 21. ^ Luke il. 22— 38. 

5 Ly'mg'in anangei-.'] Bifhop Pearcf has a, curious note on verfe 7, to prove 
that our tranllacors have erred in rendering the Greek words, tf« ?«« and a manger. 
He concludes it thus : ** Upon the whole, it feems to me probable, that Mary was 
delivered in a gueji-chanibei-f or lodgwg-rooiiiy (whether it were in a publick- 
?ijufe, or that of fome friend, is riot faid) in fome chamber of a houfe, and not of 
aftablej and that then, for want of a bed in ihi^t guefi. chamber, wherein to lay 
her fon Jesus, Ihe made ufeof one of the Eafiem mangers', made of coarfe cloth, 
and faftened, like our feamen's hamm(»cks, to fome part of the chamber where ihe 
was; and there laid him, as having no othet place for him. This aftbrded a cir- 
cumftance by v»hich the fhepherds were d!re<Sed to find him out, and diftinguifh 
this holy babe from z\\ others. "-^Veifes 12, 16. 

'^ Compare chap. i. 31, and Mattlaew i. 21. 

5 Of her [x-\x\ii'.x their) pur-.jicatijm.^ See Exodusxxii. 29; xxxiv. 20; Levlt. 
xii. Numb, xviii. 15, 165 on the redemption or tliefifft-born, and the purification 
of the mothei-. The infant was thought to partake of the mother's legal impurity» 
when not feparatei'from h'?r.— 'iN^f^foW?. 



C 18 3 

Time, they brought him to Jerufalem, to prefent him Pia^e^ 
^""^''^ to the Lord: (as it is written in the law of the ""^^^^ 
l^ord,^ Every male that openeth the womb 
Ihall be called holy to the Lord ;) and to offer 
z facrifice according to that which isfaid in the 
law of the Lord, a pair of turtle-doves, or two 
young pigeons/ 

And, behold, there was a man in Jerufalem, 
whofe name was Simeon : and the fame man 
was'yi^ and devout, waiting for the confolation 
of Ifraelj and the Holy Ghoft was upon him. 
And it was revealed unto him by the Holy 
Ghoft, that he (hould not fee death, before he 
had feen the Lord's Chrift. And he came by 
the Spirit into the temple: and when the pa- 
rents brought in the child Jefus to do for him jeruia- 
after the cuftom of the law/ then took he him lem. 
up in his arms, and bleffed God, and faid. 
Lord, now letteft thou thy fervant depart in 
peace, according to thy word, for mine eyes 
have feen thy falvation ; which thou haft pre- 
pared before the face of all people ; a light to 
lighten the Gentiles, and the glory of thy peo- 
ple Ifrael. And Jofeph and his mother mar- 
velled at thofe things which were fpoken of 
him. And Simeon blelted them, and faid 
unto Mary his motfier, Behold, this child \s fet 
for the fall and rifmg again of many in Ifrael; 
and for a fign which ftiall be fpoken againft; 
(yea, a fword (hall pierce through thy own 
foul alfo) that the thoughts of many hearts^ 
may be revealed. 

And there was one Anna, a prophetefs, the 
daughter of Phanuel, of the tribe of Afer : (he 
was of a great age, and had lived with an huf- 

^ Law of the Lord.] See Exodus xiii. 2, 12. 

7 Apairofturtk^a-ves.'] See Levit. xii. Sj from which paflage we learn that 
thefe were ttie offerings of the poorer Jewifh- mothersi 

8 jifttr the cujlom of the /aw.] See Numb, xviii. 15, 16} where we find that 
ft ve fliekels were the fum to be paid as the price of redemption. 



[ 19 ] " 

Time, band feven years from her virginity; and Hie P^^ce. 

^^^^^ was a widow of about fourfcore and four years, ^■^'^^^ 
which departed not from the temple, but ferved 
God with faftings and prayers night and day. 
And (he coming in that inftant, gave thanks 
]ikewife unto the Lord, and fpake of him to all 
them that looked for redemption in Jerufalem. 

§.13. The Magimake Offerings to Christ; 
Joseph's flight into Egypt. Herod* s cru- 
elty. Christ is brought back, 

A. D. ° Now when Jefus was born in Bethlehem 
1. of Judea, in the days of Herod the king, be- 
hold there came wife men^ from the eaft to 
Jerufalem; faying, Where is he that is born 
King of the Jews P^ for we have feen his ftar 
in the eaft,'' and are come to worfhip him. 

° Matthew ii. 1—23. 

9 ff^ij'e men.'] Amongfl: a number of" opinions relative to the country and qua- 
lity of thefe worfhippers, that feems to be the beft founded, which determines them 
to have been Magi of Arabia} learned and contemplative men, who devoted, 
themfelves to the /ludy of allronomy and natural philofophy, and who obferved a 
particular rule of life. 

^ King of the yews."] The; titles which are given to Jefus, as the Chrift or 
Meffiah, in the Gofpels and Acls of the Apoftles, are as follows : King of the 
jews; King of IJrael ; Son of David; Son of Man; Lord; Son of God; Saviour 
cf the ivorld ; and He that cometky or ivaz to come. BifliopPearce.—— Ti^eyewj, 
lb called from the tribe of fudab. Though fome of all the twelve tribes returned 
to Jerufalem at the coa^pietion of the I'econd temple in the reign of Darius; the 
Aiiyrian captives were fo difpetfed, and incorporated with the nations among which 
they had been placed, that the tribe of Judah comprehended by far the greater part 
of the children of Ifrael, in their fecond eftablilhment in Judea; and communi- 
cated their name to the whole nation. So Mordecai, who was a Benjamite, is 
called a Jew, Either ii. 5. 

* Hisjlar in the eaji.'] Probably a temporary liar, or meteor, which appeared 
for the purpofe of raifing attention to Chrill: amongft the religious Gentile philo- 
io^htxz.'-^Ne'wccn-.i. It was a likely objeft to engage the attention of the Magi, 
ir thty wzit Perfiaj: Magi. *< The Perlians, and all the Magi who inhabit the 
borders of Perfia, venerate fire, and .confider it fuperiorto all the other elements. — • 
yul. Firm. p. 41 3. The words tranflated in tbeeaji fhould be rendered at its rife; 
ror (fays Mr. Wakefield) the Magi would never have been induced by the fight oF 
a ftar in the eaft to travel to Judea, which lay to the weft of their country. Tbey 
probably faw the luminary in the horizon welhvard, apparently over Jerufaleiji j 



t 20 ]. 

Time. When perod the king had heard thefe Place. 

^"CT^. th).ngs^\% vyas troubled,^ and all Jerufaferh ^^^^ 
with hirrir And when he had gathered aH the 
cl^je;^ pri^(l§* and fcribes ^ of the people together, 

for their enquiry, ver. 2, and Herod^s diredlon, ver. 8, {hew, that they did not 
know the exaft fpot pointed out by itj as ver. 9 and 10 evidently prove it to 
have difappeared foon after they firft difcovered it. This inreipretation lias a 
beautiful correrpondehce with the language of the prophet: *' Nations xVill come 
to thy LIGHT : and Kings to the brighcnefs of thy rising." Ifaiah Ix. 3. A 
paflage of exquifiie fweetnefs and fimplicity ! ' *' 

3 Trouhled.'l i, e. agitated; Herod with fear, and the inhabitants of Jerufalem 
for joy; Herod and his family being much hated by the jews. This was Herod 
the Great, the firft jevvi/li king of that name; many of who I'e defceud ants were 
called Herods hkewife, though they had other names, as follows, viz. i- Archelaus. 
(verfe 22 of 'this cnapter) Ethnarch' of Judea and Samaria. Jofephus Antiq. 
xvii. 13, 4) 2, Herod Antipas,tetrarch of Gallilee, (Matthew xiv. i; l^ukeiii. i.) 
who caufed John the Baptift to be beheaded, and to whom Pilate fent Jefus, (Luke 
xxiii, 7) '3. Philip, the tetiarch of Iturea, and Trachonitis, (Luke iii.ll.) 4» 
Herod Philip, c'.'xiv. 3. his fon by Mariamne, the daughter of the high prieft 
Simon, (Jof. Antiq. xviii. 6. 4.) All thele four were the fons of the firft Herod. 
5. Herod Agrippa the elder, grandfon of the firft Herod, by .riftobulus; he 
caufed James the Apoftle to be beheaded, {A€ts xii. i. 6. Herod, king of Chalci§ 
(Jofeph. Antiq. xix. 8. i) who was the brother of Herod Agrippa. 7. Herod 
Agrippa, the younger, fon of the former Agrippa, and king of Chalcis, after the 
death of his uncle, mentioned in Adts xxv. 13. — Biihop Pearee. Herod's con- 
ftcrnation was occafioned by the agreenjent of this account of the Magi wiih an 
opinion, predominant at that time throughout the Eaft and particularly in Judea, 
that fonne great Perfonage would foon make his appearance for the del'fverance of 
IJrael, Luke ii. 32, from their enemies ; and would take upon him univerfal 
empire. This perfuafion, which originated, beyond all controverfy, from the 
prophecies of the O. T. is mentioned by Jofephus, as the motive which inftigated 
the Jews to begin that war, vyhich ended in the defolation of their city ; and is' 
often adverted to in the N. T. Indeed, this expeftation was fo prevalent and 
Qotoricus, as to engage the attentionof the Roman hiftorians. *' An ancient 
and fettled perfuafion prevailed throughout the Eafb, ** fays Suetonius," that 
the fates had decreed fome to proceed from Judea, v,ho would attain univetfaj 
empire. This perfuafion, which the event proved to refpedl the Roman emperor, 
the jews applied to themfelves, and rebelled on that accounf. — Sueton. Vefp. 4. 
Many were perfuaded, that the ancient books, of their priefts foretold the Tuperi- 
ority of the Eaft ; and that fome v/ould proceed from Judea to univerfal empire. 
Thefe iimbiguous prophecies refpeded Vefpafian and Titus."— Tacitus Hift. V. 

+ Chief Pnefts,'] This title comprehends not only the high pr'ieji or bighprlejis^ 
then iii poflefiion, with all thofe who had been fo, and their deputies, but al(b all 
the heads of the cv.'enty-four caurfes or families of the priefts fpoken of, i CHron. 
^iLiw. 6. — Biihop Peaice. 

5 ^'cribe:.'] Thefe men were the teachers, or expounders of the law of Mofes, 
and of the traditions of the elders and public inftruftors of youth. 



[ 21 ] 



Time, he demanded of them where Chrifr fnoiikl be p^^^^' 
^-t^borri. And they faid unto him> in Bethlehem """^ 
of Judea : for thus it is writen by the prophet; 
Arid thbu, Bethlehem, in the land of Juda, art 
not the leart among the princes of Juda : for 
out of thee (hall come a Governor that ftall 
rule my people ifrael! Then Herod, when he- 
he had privily called the wife men, enquired of 
them diligently what time the ftar ' appeared. 
And he fent them to Bethlehem, and faid, Go 
and fea'rch diligently for the young child; and 
\^hen ye have found him, bring me word 
again, that I may come and wOrfhip him alfoV 
When they had heard the king, tiiey departed : 
and lo, ' the ftar, which they faw in the ea% 
went before them, till it came and Hood over 
where the young child was. When they faw' 
the ftar, they rejoiced with exceeding great joy. 

And when Hiey were come into the houfe, Bethis 
they faw the young child with Mary his mo- hem. 
ther, and fell down and worihipped him:^ and 
when they had opened their treafures, they 
prefented unto him gifts, gold, and frankin- 
cenfe, and myrrh. And being warned of God 
in a dream that they (hould not return to 
Herod, they departed into their own country 
another way. And when they were departedi 
behold, the angel of the Lord appeareth to 
Jofeph in a dream, faying, Arife, and take the 
young child and his mother, and flee into 
Egypt, and be thou there until I bring thef 
word : for Herod will feek the young child to 
deftroy him. When he arofe, he took the 
young child and his mother by night, and de- 
parted into Egypt: and was there until the Egypt, 
death of Herod: that it might be fulfilled 
which was fpoken of the Lord by the prophet, 
faying, out of Egypt have I called my fon. 

* And nvorplppcd him.'\ i.e. Paid hira homage, according to the pradlcs 
of the £aft, when inferiors approach princes or great men. 



t 32 ] 

' 3i^ Then Herod, when he faw that he was Pi^ce^ 
j^Y), lYiocked of the wife men, was exceeding wroth, ^""^^'^ 
2. and fent forth, and flew all the children^ that 
were in Bethlehem, and in all the coafts there- 
of, from two years old and under, according 
to the time which he had diligently enquired 
of the wife men. Then was fulfilled that whicli 
was fpoken by Jeremy the prophet, faying, In 
Rama was there a voice heard, lamentation, 
and weeping, and great mourning, Rachael 
weeping for her children, and would not be 
comforted, becaufe they are not. 

But when Herod was dead, behold, an angel 
of the Lord appeareth in a dream to Jofeph in 
Egypt, faying, Arife, and take the young 
child and his mother, and go into the land of 

" Slew all the chlldien.'] The filence of Jofephus, the hiftorian, and other co- 
temporary writers, on the fubje£l of this maflacre, has been, in the mouth of unbe- 
lievers, an objeftion to the truth of the accoLint ; but to this it has been anfwered, 
ift. The moft exati and diligent hiftorians have omitted many events that hap- 
|)ened within the compafs of thofe times, concerning which they undertook to 
write. 2. Bethlehem was a fmall town, if it had one thoufand inhabitants, 
the number of males born there in a year would amount to between ten and 
tvi'enty, who might have been deftroyed by private aflaffins, without public order. 
3. As Herod was king of Judea, no Roman governor refided in Jerufalem. 4. 
The fa£t is credible, on account of the very great cruelties recorded of Herod. 
5. The filence of the Greek and Roman hiftorians may be accounted for from 
the vaftnefs of the Roman empire, and from the obfcurity and comparative infig- 
nificance of fuch a tranfaftion, in a remote and barbarous province. Juvenal vi, 
258.) 6. Jofephus took his account of Herod from Nicolaus of Damafcus, who 
was partial to that king. 7. The great grandfon of Herod Agrippa, the younger, 
had conferred obligations on Jofephus, and was living when that hiftorian wrote. 
8. jofephus, a firm Jew, could not have mentioned this faft without giving t!ie 
Chriitian caufe a great advantage. To write that Herod had put to death all the 
\oung children at Bethlehem, on occafion of a report fpread at Jerufalem, that 
the King of the Jews had been newly born there, would have highly gratified the 
Chriftians. — Newcome. But we have, 1 think, a deci five confirmation of the truth 
of this evrnt in Macrobius, an author who flouriflied towards the conclufion of 
the fourth century. Among hisoflier witticffms of the Roman emperor Ai'guftus, 
he relates. the following, which unqueftionably refers to this tranfadion of Herod : 
Saturn. lib. JI. c. iv. *' Wl^en he heard, that, among thofe male infants within 
two years old, which Herod, the king of the Jews, ordered to be flain in Syria, one 
of his fons was alfo murdered, he faid. It is better to be Herod's pig, than his 
son: alluding to the Jewifli fuperftition of abftaining from the ufe of fwijie's 
fic/b, according to the diredlion of their law." 



C 23 ] 

T'lme. Krael: for, they -are dead v>^hich fought the P^^ce. 

"^^^ young child's life. And he arofe, and took ^-""^"^ 
the young child and his mother, and came into 
the land of Krael. But when he heard that 
Archelaus did reign in Judea in the room of 
his father Herod, he was afraid to go thither: 
notwithilanding, being warned of God in a 
dream, he turned afide into the parts of Gal- 
lilee ; and he came and dwelt in a city called Naza- 
Nazareth: that it might be fulfilled which reth. 
was fpoken by the prophets, He fhall be called 
a Nazarene.^ 

§. 14. Christ being twelve years of ag€ at- 
tends the feast of the passover, 

pAnd the child grew and waxed ftrong in 
fpirit, filled with wifdom : and the grace of 
God was upon -him. 
D. Now his parents went to Jerufalem every Jerufa- 
year at the feail of the paiTover. And when ^°^"' 
he was twelve years old, they went up to Je- 
rufalem after the cuftom^ of the feaft. And 
when they had fulfilled the days,^ as they re-= 
turned, the child Jefus tarried behind in Je- 
rui'alem : and Jofeph and his mother knew not 
of it. But they, fuppqfing him to )iave been jerufa^ 
in the company, went a day's journey,^ and lem. 

P Luke ii. 4c — 5a. 

^ A Naxarerte,'^ This word- may iinpoit a defpifcd and reje£ied pevfon. See 
John i. 465 vii.41; xix. 19. That the MeiTiah would be iudi, Is agreeable to 
the tenor of the propljecs. — Newcoine. 

9 Afier the cujlum.'\ Tiwugh all males, without dhFindlion of age, were then 
requiied to go up to the temple, yet children were excufed; and it is probable, that 
Jefus was brou'ght there fo-iearly as at twelve years old,- on account of his having 
been filled with wifdom (ver. 4c) even at that time of Jffe.— Biiliop Pearce.' 

' FJjiihd tht days.] i. e. Been there eight days, cf which the featl: of chs 
padbver was one, and the reil v/ere the feven days ai linleavened bieaa. 

* A dafijo'.friey.'\ Mr. Mnundrell tells us, that our Saviour's parents (ac- 
cording to tradition) foUght Chrift ztBear^ where a church was built in memory 
of this circumftance by the'dfivcut Emprefs Helenia> a^b-ce three heurs and a 
h'alf, or ten miles, from jerufatem, — Karm'-i = 



J2 



I 24 3 

Time, they Toiight him among ^^^/r kinsfofl; arid ac- ■^^^'^» 
''^^^*' quaintance ; and when they found hiin iiot, *'*'*'*^ 
they turned back again to Jerufalem, feeking 
hifn. And it came to pafs, that after three 
days they found him in the temple, fitting in 
the midft of the doctors,^ both hearing them, 
and afkin^ them queftions. And all that heard 
him were aftoniflied+ at his unde'-ftanding and 
anfwers. And when they faw him, they were 
amazed : and his mother faid unto him, Son, 
why haft thou thus dealt with us ? behold, thy 
father and 1 have fought thee forrowing. Arid 
he faid unto them, How is it that ye fought 
me ? wift ye not that I muft be about my Fa- 
therms bulinefs ? And tliey underftcod not the 
faying which he fpake unto them. 

And he went down with them, and came to 
Nazareth, and wasfubjed: unto them: but his Naza« 
mother kept all thefe fayings in her heart. And reth. 
Jefus increafed in wifdom and ftature, and 
in favour with God and man. 

§.15. Of 'John the Baptist y and his 

'ininistry, 

A. D. "^ Now ia. the fifteenth year^ of the reign of 

^9- Tiberius Cefar, Pontius Pilate being governor of 

judea, and Herod being tetrarch of Galilee, and 

his brother Philip tetrarch of Iturea and of the 

region of Trachonitis, and Lyfariias the tetrarch 



^ Luke Hi. 1—3. 

3 Doflors.'] Scribes afid learned expounders of the lavv.-iiS. Clarke. . 

'^ Were ajlon'ijlped,'] That the dodlcjrs Vvoul^.condefcend to difcourfe with one 
fo young as Jefus then was, will nor feem irngrobable to thofe who read what 
Jofephus fays of himfelf in his life j that " whea he was about fourteen years old, 
he was (o dii^ijiguiflied for his learning, that the chief priefts and elders of the city 
(Jerufalem) were frequently coming to him, to get a rriore perfe<Sl information 
from him about what things were legaL^'-i-Bifhop Pearce. 

5 The fifteen by 'Mr ^ Concerning t|ie two niethods of computing Tiberius's 
tftign, From the time when he was made colleague with Aaguftus, and from his 
fcle cmpiie afccr the death of Augultiis. (See Lardner's Credibility, ii. 807 ; and 



[ 25. ] 



Time, of Abilene;^ Annas and Caiaphas being the PJ^ce* 
^^^^^ high prieftsj7 the word of God came unto John '"^"^'"^ 
^^ j^ the fan of Zacharias in the wildernefs. And ^j^^ 
2^. ' he came into all the country about Jordan, Oefert 
preaching the baptifm of repentance for the of judea 
remiffion of fins ; as it is ^ written in the pro- ^ pi^^^^ 
pliets, Behold I fend my meflenger before thy ^^°"^^ 
face, which (hall prepare thy way before thee. -^^"^ 
The voice of one crying in the wildernefs,* 
Prepare ye the way of the Loud, make his 
paths ftrait. ^ Every valley fhall be filled, and 
every mountain and hill ihall be brought low ; 
and the crooked fhall be made ftraight, and the 
rough ways /hall be made fmooth : and all flefh 
fhall fee the falvation of God. ^ And the fame 
John had his raiment of camel's hair,^ and a 
leathern girdle about his loins 3 and his meat 
was locufts^ and wild honey.^ 

* And the child grew and waxed ftrong in fpirit, and was in the deferts, till 
the day of his fhewing unto Ilrael.— Luke i. 80. 
«■ Mark i. 2, 3. ^ Luke iii. 5 — 6, ' Matt. iii. 4 — 10. 
Biihap Pearce'o Chronological Diflertation, prefixed to his Commentary, p. 40. 
The Biihop concludes his D^fTertation in thefe words : *' We may, therefore, 
reckon Chrill to have been born on December 25th, in Herod's 3 3d year; and 
this will bring u3 (I think) to the truth at laft, and Curift will, when his birth is 
reckoned from that period, have been, in the firlt or fecond month of Tiberius's 
fixteenth year, beginning to be about thirty years old compleat.'" 

5 Lyfar.ias tke tetrarch of Abilene.'] Jofephus, in his Antiq. xix. 5, i, and 
XX. 6, I, makes mention of his having had that tetrarchy, in which Batanasa and 
Gaulonitis feem to have been comprehended.— Antiq. xvii. 13. 4. Iturea, (fome- 
times called Auro;:ith) Trachonitis, and Abilene^ were all of them fmall provinces 
dependant upon Syria, near to which the laft was fituated. — Antiq. xix. 5, 4. 
Gaulonitis. — BiHiop Pearce. 

7 Annas and Caiaphas being the high priejls,'] Annas had been formerly high 
preft, butCaiaphas was then in that office. John xi. 493 xviii. 13, 24. — Lardner. 

^ CatneVs halr'\ is made into cloth now j forChardin aflures us, the modern 
dervizes wear fuch garments, as they do alfo leathern girdles, and fometimes feed 
on locufls. — Harmcr's Obfervations. 

^ A leathern girdle. 1 Part of the drefs of Elia3 or Elijah, in whofe power and 
fpirit John came. " He was an hairy man, and girt wich a girdle of leather about 
his loins." 2 Kings i. 8. — Wakefield. 

* Locujls.] Thefe infedts were the common food of certain Eaftern nations, 
who were therefore dcnQ^iinated Acridppbagi. The Jews were alfo exprefsly 



[ 26 ] 

Time. Then when out to him Jerufalem, and all PJ^ce^ 
^"^^"^^ Judea, and all the regions round about Jordan, ^^""^^ 
and were baptized of him in Jordan, con- 
fefling their fins. But when he faw many of 
the Pharifees* and Sadducees^ come to his bap- 
tifm, he faid unto them, O generation of vi- 

ailowed to eat them by God himfelf, which proves they were not an unufual ar- 
ticle of diet in the Eaft. Levit. xi. 21. 2Z. They are commonly eaten in the 
feme regions of the world at this day.— Harmer. 

3 Wild honey. 1^ Great ftore oi honey is produced in Paleftine, exclufive of that 
which bees affoid.— Diodorus Siculus acquaints us with the nature of this 
psodijce in his account of the Nabataean Arabs : " For aliment they ufe flefh, milk, 
and the productions of the earth. For in their country pepper is found on the 
trees, and a quantity of honey exudes from the fame, which they call wild, and 
drink mixed with water. — Relandi Paleft. 

4 Phafifees.'] i.e. Separatjjfs, They were a feft aiiiong the Jews, that had 
fubfifted at leaft above a century and half before the appearance of our Saviour,* 
They affedted the moft profound regard for the law of God, and the facred books ; 
but for the interpretation of them, and the manner in which they were to be obeyed, 
they depended chiefly upon traditional accounts. Hence their more than ordinary 
ftridnefs in wearing the Phylactery y and Angularity in enlarging vhe borders or 

filnget of their garments. Hence their fuperftition abdut the Sabbath, as if it had 
been unlawful on that day to walk in the fields, or to pluck the ears of corn, or 
to cure the fick, or to aid one's neighbour. Hence too their peculiar zeal and pre- 
tence to purity ; and their holding at a diftance, or feparating themfelves, not only 
from Pagans, but from all fuch jews as complied not with their peculiarities. To 
this laft circumftance they feem to have ov.'ed the name of their fe6lj the word 
Phar'ifee being derived from a verb in the Hebrew, which fignifies to dhide or fepa- 
rate. This fecl however not only held the foul to be immortal, but had forne 
flight notions of a refurredlion, believing that on fome occafions the foul may again 
re-animate a body : Whence their conjedture about Chrift upon his firft appear- 
ance, that he was either John the Baptift, or Elias, or one of the old prophets s 
and hence too, notwithftanding the violence with which they had oppofed the per- 
fonal miniftry of Jefus, that aptitude they difplayed in aftertimes, beyond fome of 
the other Jewifh fe£ls, to fall in with his Revelation.— Percy's Key. 

' Saddiiceesi} The moft ancient fe£t among the Jews was that of the Sad* 
ducees. This name may either be derived from the Hebrew word SedeCj which 
fignifies 7?^ffe J or from a certain teacher among the Jews called Sadoc. They 
feem to have been originally i\r\Gt adherents to the Mofalc inftitution, and to the 
Canonical books, only interpreting them in the moft literal fenfe, and rejeclmg all 
other explications. The fuperior eftimation in which they held the Pentateuch, 
or writing: of Mofes, to all other eonlpofitions in the facred collection, gave rife, 
in all probability to the report of their adverfaries, that they entirely rejected the 
authority of the reft; and the doubts they entertained about a future ftate, a doc- 
trine not clearly revealed in the writings of Mofes ; and about any appearances of 



[ 27 ] 

Time, pers, who hath warned you to flee from the 
^— •— ' wrath to come ? Bring forth therefore fruits 
meet for repentance : and think not to fay- 
within yourfelves, we have Abraham to our 
father : for I fay unto you, that God is able 
of thefe ftones to raife up children unto Abra- 
ham. And now alfo the axe is laid unto the 
root of the trees : therefore every tree which 
bringeth not forth good fruit, is hewn down, 
and caft into the fire. 

" And the people afked him, faying, What 
fhall we do then ? He anfwered and faith unto 
them, He that hath two coats, let him impart to 
him that hath none; and he that hath meat let 
him do likewife. Then came alfo publicans^ ^^^"^-^ 
to be baptized, and faid unto him, Mafter, "^J^^^ 
what ihall we do ? And he faid unto them, ^^^ 
Exa£t no more than that which is appointed 
you. And the foldiers^ likewife demanded 
of him, faying, And what Ihall we do? And 

" Luke lil. 10—17, 

angels or fpirlts among men, fince the finifliing of the Jewifli canon; feem to 
have at firft given a handle to the Pharifees of rendering them fufpedled of irre- 
ligion, which in all probability was afterward confirmed by men of loofe principles 
Iheltering themfelves under their name.— Percy's Key. 

^ Publicans.'] They were the colleclors, and fome of them perhaps farmers, 
of the cuftoms and other taxes, which the Roman emperors exafted from the 
Jewifh nation. Thefe pviblicans were Jews, at leaft fome cf them were fo; for 
Matthew was one of them, (ch. ix. 9) and fo probably was Zaccheus, mentioned 
by Luke in ch. xix. 5 and here, in ver. 47, the Jews feem to be fpoken of as their 
brethren. But becaufe the Jewifh nation in general looked upon the exadllon of 
thefe cuftoms and ta^es to be an oppreffion of them, (Jof. Antiq. xviii. i, i) they 
had therefore a very bad opinion of thefe publicans, as inftrumsntal in that op- 
prelTion, and perhaps as adding to it by their behaviour; (Luke ili. 13) and on 
this account they always fpake of thsm as (innersj for which fee Mark ii. 15, 
16; and Luke vii. 34. 

7 Thefoldiers.'] Michaelis thinks, that the men under arms here fpoken of, 
compofed the army which Herod, the tecrach of Galilee, raifed, when he was en- 
gaged in a war with his father-in-law Aretas, a petty king in Arabia-Petr^a, at 
the very time in which John was preaching in the wiidernefs. Marfh's Tranf- 
lation, i. 51.— Newcome. 



[ 28 ] 

Time, he fei<3 unto them. Do violence^ to no man, ^^^^«' 
^"^'^^^^ neither accufe any falfely j and be content with ^"^^"^^ 
your wages. 

And as the pfeople were in expe£lation, and 
all men mufed in their hearts of John, whether 
he were the Chrift, or not; John anfwered, 
laying unto them all, I indeed baptize you with 
water; but one mightier than 1 cometh, the 
latchet of whofe (hoes I am not worthy to un- 
loofe: he fhall baptize you with the Holy 
Ghoft, and with fire, whofe fan is in his hand, 
and he Will thoroughly purge his floor, and 
will gather the wheat into his garner : but the 
chaff he will burn with fire unquenchable. 

9 -Do viokfice to no many] or put no man in fear, ;. e. with a view of extorting 
from him money, or other valuable things: when this did not take efteiSt, they 
often accufedn.en falfely, which is the reafon of what is here added — Pearce. In 
the lift of crimes of which the Roman law took cognizsance, this doing violence was 
termed concutio j an offence feverely puniihabie. 



;nd of part 1. 



THE 

ENGLISH DIATESSARON. 



Comprlfing the 'Events of nearly Six Months, from the Baptlfm of 
Cbr'ifi to the commencement of the following Paffover. 



Tims. §.16. Christ is baptized, 

A D ^TT^EN Cometh Jefus from Galilee to Jor- 

' * -^ dan, unto John, to be baptized of him. ^^^^^^^ 
being But John forbad him, faying, 1 have need to ' 
thefiiiT: be baptized of thee, and coined thou to me? 
year of p^^^ Jefus, anfwering, faid unto him, Suffer it 
^u'biic^ ^° ^^fi now: for thus it becometh us to fulfil 
roiniftry ^H rightcoufnefs.' Fhen he fuffered him. 
And Jefus, when he was baptized, went up 
ftraightway out of the water : and lo, the hea- 
vens were opened unto him, and he faw the 
Spirit of God defcending like a dove^ and light- 



* Matthew 13^ — 17. 

* To fulfill all rlghteoufnefs.'\ i. e. to do every thing which is or is thought td 
be right, and a duty, whether commanded by law, or authorized by cuftom, as the 
baptilmof profelytes was.— Bi(h. Pearce. <* Chrift was circumciied," fays Juftin 
Martyr, " and obferved all the other ordinances of the law of Mofes, not with a 
view to his own juftification, but to fulfill the difpenfation committed to him^ 
agreeably to the will of the Creator and Lord and God, bouh of him and of the 
univerfe." Add to this too, by accommodating himfelf to the praftices of his 
countrymen, as far as they were indifferent, or confiftent with piety or morality, 
he ingratiated himfelf with the common people, and prevented the Scribes and 
Pharifees from accufmg him of a contempt of that ritual to which the Jews were 
fo obllinately attached. 

^ Like a dove.'] Not in the fliape of a dove, but the bright !ip,ht defcending 
upon Jefus, as a dove defcends to the ground. — See John i. 32; Marki. 10.— 
Bifliop Pearce. This was probably a luminous appearance; and the fame iiJea is 
partly meant to be conveyed in A£ls ii. 3, where the fpirit is compared to zfirsy or 
iambe7it Jlame, hovering over the heads of the Apoftles.— -Wakefield. N'/ither is 
this contradifted by Luke iii. az, where it is faid, " The Koiy Ghofl dsfcended 



C so } 

Time. \ng upoii him: and lo, a voice from heaven, P^ac^ 
~ ~ iaying, lliis is my beloved fon, in whom I am ^""^ 
well plea fed.* 

» And Jefus himfelf began to be about 
thirty years of age. 



A. D. 



§. 17. The temptation of Christ, 

Dekrt. 



AMD Jefus, being full of the Holy Gholi, ^^^ 



returned from Jordan, and was kd by the Spirit 
*"' into the wildernefs, ■ being forty days tempted 
of the devil. -^ And in thofe days he did eat 
nothing : and when they were ended, he af- 
terward hungered. And the devil faid unto 
him. If thou be the fon of God, command this 
fione that it be made bread. And Jefus an* 

* For he received from God the Father honour and glory, when there came fuch 
a voice to him from the excellent glory. This is my beloved Son, in whom I am 

well plealed. — r. Peter i. 17, 

^ LukelJi. 23. '^ Luke iv. 1—4. , 

JQ a baddy jhape like a dove ;" rather a bodily appear ance^ which refembled a dove, 
iffiafmaca as it came from heaven with rapidity ^ and then ho'uered over the head 
of Jefus. Biihop Pearce well iiluftrates this paflage Ijy Luke x. 18, when, where 
kJoiaid, "I beheld Satan as lightning fall from heaven j" the meaning is, not 
that Satan was like lightning, but that he fell from heaven as lightning does, 
Viith the utmoft fwiftnefs and precipitation. 

5 Into the wildernefs. '\ A wiidernefs, amongft the Jews, did not fignify a place 
wholly void of innabitants, but a place in which they were fewer, and more 
d'iCpeifed than in vnlages and cities. Hence we read of fix cities with their 
V/iiiages in the wildernefs. — Joih. xv. 6r, 6a. Nabal dwelt in the wildernefs of 
Faran. I Sam. xxv. I — 2. Joab had his houfe in the wildernefs. i Kings 
Tu 34. — Vv'hitby. 

* Be'wg forty days tempted..'] This paflage as in the Englifli Tranfl. and that In 
Marki. 13, feem to fay, that Jefus was tempted during the whole forty days: 
fc-ut Matthew's words, in ch. iv. 2, feem rather to ir-iply, that the firft temptation 
Ibegio at the end of tlve fjrty days, when he nvas an hungered. Agreeably to this, 
i have tranflated this paflage of Luke, not reprefendng Jefus as having been 
t'-rafted forty days, but as having been in the wildernefs forty days. Moft eer- 
«ainly (according to the account of al! the th;ee evangelifh) the devil did not tempt 
Irim about the commanding the f.o;ies to be made brec^dy rill the end of the forty daysj 
b-i-Li he might have tempted {efus often during the forty days; by trying to infufe 
iatD him. either dejedion of fpirir, or prefumption, or fome other afledlion of the 
fcsiad, not fuitablc to the miniltry upon which he was going to enter.— Bp. Pearce^ 



[ 31 J 

Time, fwered him faying, It Is written that man Tnall Place, 
^^""^'"^ not live by bread alone, but by every word of """"^r^ 
God, 

'■And he brought him to Jerufalem, and fet ^"^ , 
him on a pinacle of the temple,' and faid unto of leru- 
hrm, If thou be the Son of God, caft thyfelf iakm, 
down from hence. For it is written, He (hall 
give his angels charge over thee, to keep thee: 
and in their hands they Ihall bear thee up, left 
at any tim.e thou dafh thy foot againft a 
ilone. And Jefus anfwering faid unto him, It 
is faid, thou (halt not tempt the Lord thy God. 

^ And the devil, taking him up into an high 
mountain, fhewed unto him all the kingdoms 
of the world'^ in a moment of time ; and the 
devil faid unto him, All this power will I give 
thee and the glory of them : for that is deli- 
vered unto me ; and to whomfoever I will, I 
give it. If thou therefore wilt worship me, all 
iliail be thine. And Jefus anfwered and faid 
unto him, Get thee behind me, Satan : for it 
is written. Thou fhajt worfhip the Lord thy 
God, and him only (halt thou ferve, 

^ And when the devil had ended all the temp- 
tation, he departed from him for a feafon ; and 
behold, angels came and miniftered unto him. 

§. 18. TJie testimony of John the Baptist 

with respect to Christy and the effects 

which it produced, 

A. D* ^ And this is the record of John, when the Betha- 

30. Jews fent prieils and Levires from Jerufalem i^^'-a. 

to afk him, Who art thou ? And he confefTed, 

^ Luke iv. 9 — iz. ^ Luke iv. 5 — 8. ^ Lukeiv. 13. s Matt. iv. il. ■ 
^ jchn i. 19—51. 

5 Pinnacleof the temple.'] Probably the middle part of the royal portico, the 
higheft part of the temple, and to be feen at the diftancc of many furlongj. — Jofe- 
phus fays, (Antiq. viii. 3, 9, and xv. 11, 5) " That thepillnrs of th„t portica 
v/ere an hundred eabits high, and the valley below 400 deep." 

' Of the loorld.'] Probably of ths JewiOi world only. 



[ 32 ] 

and denied not; but confefied, I am not the PJace, 
Chrifc. And they afked him, What then ? ""^^"^ 
Art thou Elias P^ And he faith, I am not. Art 
thou that prophet?^ and he anfwered No. 
Then faid they unto him, Who art thou? that 
we may give anfwer to them that fent us. 
What fayeft thou of thyfelf ? He faid, I am 
the voice of one crying in the wildernefs. Make 
i^raight the way of the Lord, as faid the pro- 
phet Efaias. And they which were fent, were 
of the Pharifee; and they afked and faid 
unto him, Why baptizeil thou then, if thou 
be not that Chrill:, nor Elias, neither that pro- 
phet ? John anfwered them faying, I baptize 
with water: but there flandeth one among you, 
whom ye know not ; he it is, who coming after 
me is preferred before me,- whofe (hoes' latchet 
I am not worthy to unloofe. Thefe things 
were done in Bethabara beyond Jordan,? where 
John was baptizing. 

The next day John feeth Jefus coming unto 
him, and faith. Behold the Lamb of God, 
which taketh away the fm of the world. This 
is he of whom I faid, After me cometh a man 
which is preferred before me : for he was be- 
fore me. And I knew him not : but that he 
fhould be made manifeft to Ifraei, therefore am 
I come baptizing with water. And John bare 

7 Elias.'] The Scribes had determined and taught, that Elias was to come 
before the Meffiah. — Matthew xvii, lo. 

^ That prophet.'] Perhaps they may have meant the prophet, of whom Mofes 
fpak© in Deuc xviii, 15, whom they might have believed to be a perfon diftinft 
from the'MeiTuh, though he was the ve-y fame, as Peter afTured the Jews in Adts 
iii. 22, 23^ That the Jews expected a prophet for their direction, we learn from 
1 Mace. iv. 46, and xiv. 41. 

9 Bethabara heyrmd JorJaj?.] Rather by the JiJe of Jordan. This place, 
otherwiie called Beth barah in Judges vii. 24, feems to have been towards the 
fouthern end and on the weftern bank of the river Jordan, (for which compare 
Judges vii. 24, 25, with chap. viii. 4) though it is commonly pkcedin the maps 
on ihe eaftern bank. It may have been a town, but perhaps it was only a ferry^ 
houjs, or h'Aije ^f P''.IP^Z^i ^s the name fignifies in the Hebrew language. 



Betha- 
bara. 



[ 33 ] 

Time, record, faying, I faw the fpirit defcending from ^^^ 

^"^^ heaven like a dove, and it abode upon him. 

A. D. And I knew him not: but he that fent me to 

3°* baptize with water, the fame faid unto me, 

Upon whom thou (halt fee the fpirit defcending 

and remaining on him, the fame is he which 

baptizeth with the Holy Ghoft. And I faw 

and bare record that this is the Son of God. 

Again the next day after, John ftood, and 
two of his difciples : And looking upon Jefus 
as he walked, he faith, behold the Lamb of 
God. And the two difciples heard him fpeak, 
and they followed Jefus. Then Jefus turned, 
and faw them following, and faith unto them. 
What feek ye ? They faid unto him, Rabbi, 
(which is to fay, being interpreted, Mafter) where 
dwelled thou ? He faith unto them, Come and 
fee. They came and faw where he dwelt, and 
abode with him that day : for it was about the 
tenth hour.' One of the two which heard John 
fpeaky and followed him, was Andrew, Simon 
Peter's brother. He firft findeth his own bro- 
ther Simon, and faith unto him, We have 
found the Meffias, which is, being interpreted, 
the Chrift. And he brought him to' Jefus. 
And when Jefus beheld him, he faid, Thou 

' T'he tenth hour.'^ It was the way of the ancients to divide the day into 
twelve hours, and the night into as many. The firfl hour of the day was an hoar 
after the fun rofe, and the twelfth was when it fet. This was the way in Judea, 
and to this the other Evangelifts adhere. But St. John appears to have reckoned 
the hours as we do, from midnight to noon, and again from noon to midnight. 
And it may be obferved, that he mentions the hour of the day oftener than any 
other Evanji,elift; as if with defign to give his readers an opportunity of difcerning 
his method, by comparing one pafTage wich another. If the time here intended 
was that v/hich we may call jewirti, (to diftinguifli it, not from the Greek and 
Roman which were the lame with the Jewifh, but from the modern) the tenth 
hour was about four in the afternoon, or two hours before the day ended in Judea ; 
with which time neither the words nor circumftances of thbe narration leem to 
a.i;ree. For the words, they abode "Jo'ith him that day, rather iimply, that they 
fpent a good part of the day with him. Therefore the moft reafonable account of 
this loth liout is, that It was ten in the morning.— Townfon. 



C 34 3 

Time, art Simon the fon of Jona: thou (halt be called P^^ce. 

^"^'''"^ Cephas, which is by interpretation, a ftone. ^'^ ' 
The day following, Jefus would go forth 
into Galilee, and findeth Philip, and faith unto 
him, Follow me. Now Philip was of Beth- 
faida, the city of Andrew and Peter. Phillip 
findeth Nathanael,'' and faith unto him, We 
have found him, of whom Mofes in the law, 
and the prophets, did write, Jefus of Nazareth, 
the fon of Jofeph. And Nathanael faid unto 
him. Can there any good things come out of 
Nazareth ? Philip faith unto him. Come and 
fee. Jefus faw Nathanael coming to him, and 
faith of him. Behold, an Ifraelite indeed, in 
whom is no guile ! Nathanael faith unto him, 
Whence knoweft thou me ? Jefus anfwered 
and faid unto him, Before that Phillip called 
thee, when thou waft under the fig-tree, I faw 
thee. Nathanael anfwered and faith unto him, 
Rabbi,^ thou art the Son of God: thou art 

^ Nathanael.'^ Suppofed to be the fame with Bartholomew ; which name 
fii^nifies the fon of Tholomew. He was of Cana in Galilee.—- Bifiiop Pearce, 

3 Gcod Th'wg,'^ There feems to be fome peculiar force in t])e words good thing j 
for in Jerem. xxxiii. 14, God fays, 1 ivill perform that good thing nvhich I pro- 
mijedy &c. and this in ver. 15 is explained to mean his caujing the branch ofrighte- 
oiijnejs (i. e. theMeffiah) to gronv up k?7/(5 Z)«'z^/W, from whom Jefus was defcendedj 
in this view Nathanael's queftion feems to have mean-t, that not Nazareth, but 
Bethlehem was to be the birth-place of the Cbriji ; as it was determined by the 
chlef-priefts and fcribes in Matthew ii, 4,5, 6. But if thisfenfe of NathanaePs 
words fhould not be admitted, and it ftiould be afked, why did Nathanael doubt 
whether any good thing could come out of Ncrzareth f It may be anfwered,- that 
Nazareth, a town of Galilee, was probably at that time in bad repute even among 
the Galileans. The town was fituated on the top of a high hill, and by the be- 
haviour of the inhabitants to Jefus mentioned (Luke-iv. 29) they feem to have 
been a rude, uncivilized, and inhofpi;able people; which, perhaps, might be ow- 
ing to their living at a diftance from other towns, and having but littje communi- 
cation with them; for the name Nazareth feems to imply a town feparated. 

4 Rakbi,'] This is a Hebrew or Chaldaic appellation, equivalent to my majisr! 
Their fcholars looked up to thefe Rabbis, as their guides and oracles in religious 
matters; and, like the difciples of Pythagoras, (Cic. de Nat. D. i. 5) were ready 
on all occafions to obey their diftates, their ipfe dixit, with implicit fubmiflion.— • 
Wakefield. 



I 35 :i 

'rime, the King of Krael. Jefus anfwered and faid P'ace. 

^"^^^^ unto him, Becaufe I faid unto thee, I faw thee ^"""^^^ 
under the fig-tree, believeft thou? thou (halt 
fee greater things than thefe. And he faith 
unto him. Verily, verily, I fay unto you, here- 
after ye fhall fee heaven open, and the angels 
of God afcending and defcending upon the 
Son of Man. 

§.19. The Marriage in Cana of Galilee. 

A.D. 5 And the third days there was a marriage Cana. 
3°' in Cana of Galilee ; and the mother of Jefus 
was there: And both Jefus was called, and 
his difciples, to the marriage. And when they 
wanted wine, the mother of Jefus faith unto 
him. They have no wine. Jefus faith unto 
her, Woman,^ what have I to do with thee?? 
mine hour is nor yet come. His mother faith 
unto the fervants, Whatfoever he faith unto 
you, do //. And there were fet there fix water- 
pots of ftone, after the manner of the purifying^ 
of the Jews, containing two or three firkins 
apiece.'-' Jefus faith unto them. Fill the wa- 
ter-pots with water. And they filled them 
up to the brim. And he faith unto them, 
Draw out now, and bear unto the governor of 

' John ii. 1—12. 

5 The third day. 1 Piobably after Jefus' arrival in Galilee. — Newcome. 

^ WoTnan.'\ This appellation was anciently an honourable one in the EaiL 
Chrift addreflfes his mother by it, in the moment of his death, (John xix. 26 j) 
and clafTic authors afford inftances of its application on the moll fokmn occafions 
to females of the higheft rank, and moft advanced age. 

7 What have J to do ivhh thee f ] Or, What haft thou to do with me, in re- 
fpeft of my public miniftry? This is a matter in which tlie Spirit of my Father 
is to guide me. My time of attrailing the notice of the jews by a feries of mi- 
racles is not yet come.— Newcome. 

* y^J'ter the manner of the purifywg.'j i. e. Of waffling themfelyes before 
meals: and alfoof wafhing cups, pots, &c.— Mark vii. 2, 3, 4. 

9 Two or three firkins. '\ The metreta of the original (tranflated firkin) is 
fuppofed by Bifliop Cumberland, in his Treatife on thejewiih Weights and Mea- 
sures, to be a Syrian meafure which held (z\tn pints and i-8th of a pint. 



[ 36 ] 

Time, the feail:. And they bare it. When the ruler» Place 



of the feaft had tafted the water that was made 
wine, and knew not whence it was: (but the 
fervants which drew the water knew;) the go- 
vernor of the feaft called the bridegroom, and 
faith unto him, Every man at the beginning 
doth fet forth good wine; and when men have 
well drunk,^ then that which is worfe: hut 
thou haft kept the good wine until now. This 
beginning of miracles did Jefus in Cana of 
Galilee, and manifefted forth his glory; and 
his difciples believed on him. 

After this he went down to Capernaum, he, Caper- 
and his mother, and his brethren, and his dif- "aum. 
ciples : and they continued there not many days. 

' Hhe ruler of the feaji.'] The Greek word here is a compound, denoting the 
piefident of the fnf/f?2iK»?2, or gueft chamber, fo called from its con tauiing three 
couches placed in the form of a Greek rij on which the guefts rfc/Zw^ during the 
entertainment. It was the duty of this officer to prepare the feaft, arrange the 
couches, difpofe the gnefts, place the difiies, and tafte the wine and viands.— 
Stockius in Verb. Lightfoot, in his Horae Heb. Talmud, adds, «' That he 
performed the duty of chaplain alfo, by faying grace, and pronouncing thofe bene- 
didions which were accuftomed to be given upcn theoccafion of a marriage. He 
blefled the cup alfo prepared for thegueftsj and having firft drank of it himfelf, 
fent it round to the company. In the Book of Eccefiallicus (xxxii. i) we have 
an account of his duties. 

* Ha-ve •well drutik."] The Greek expreffion here, does not imply the leaft de- 
gree of intoxication ; for the LXX, i'n the tranflation of Genefis, (xliii. 34) makes 
ufe of the fame verb, in defcribing the feaft made by Jofeph to his brethren, 
where it is faid, (v. 18) *' they were afraid cf him," and confequently would not 
be intemperate in his pieftnce. The fame word is likewife made ufe of by the 
LXX in I Mac. xvi. 16, concerning Simon, the Jewi/h high-prieft, whcfe ftation 
and charafter forbid us to think he v^ould be guilty of a vicious excefs.— See 
fiirhop Pearce, and Whitby. 



END OF PAKT II. 



THE 

ENGLISH DIATESSARON. 



PART III. 



Comprljing the Events of Twelve Montis y from the com-^ 
mencement of the F'lrji Paffover, 

Time. §. 20. Christ goes to Jerusalem at the time P^ace. 
*"*'"^^ of the Passover, and drives the traders ^"^^"^ 
out of the Temple, 

A. D.a A ND the Jews paffover was at hand, and jerufa^ 
30- Jl\. Jefus went up to Jerufalem,^ and found lem. 
The I ft in the temple+ thofe that fold oxen and (heep 
Paffover ^^^ doves, and the changers of money fitting. 
And when he had made a fcourge of fmall 
cords, he drove them all out of the temple, and 
the fheep and the oxen ; and poured out the 
changers' money, and overthrew the tables ; 
and faid unto them that fold doves, T ake thefe 
things hence, make not my Father's houfe an 
houfe of merchandize. And his difciples re- 
membered that it was written, The zeal of 
thine houfe hath eaten me up. 

* John ii. 13. to the end. 

5 yerufakm.'] The number of people afTembled in the Holy City at thefe fefti- 
Vals was furprizingly great: Jofephus gives us an account of one paffover, at u'hich 
the facrificers alone amounted to 2,7©o,ooo. — De Bell. Lib. iv. c. ix. \. 3. 

4 And found in the temple.'^ Entering therefore into the city, he went fird of 
all to the temple, to put up his prayers to God, and to teach the people; and . 
finding there the outer court" (which is the Court of the Gentiles^ appointed for the 
profelytes to worfhip in) filled with money-changers and fellers of cattle, and 
doves, and fuch like, who fat there under the pretence of having thefe things near 
at hand, for the convenience of thofe that came up to facrifice, he made a little 
whip of fraall cords, (which had been ufed in tying the flocks and herds — New- 
come) and drove out all the traders, with their cattle, and overturned the tables of 
the money-changers, and cleared the place entirely of all that came to traffick 
Ihere.— S. Clarke. 



Time. 



L 38 ] 

Then anfwered the Jews and faidunto him, ^i 
What fign Ihewert: thou unto us,^ feeing that 
thou doeft thefe things? Jefus anfwered and 
faid unto them, Deftroy this temple, and in 
three days I will raife it up. Then faid the 
Jews, Forty and fix years was this temple in 
building,^ and wilt thou rear it up in three 
days ? But he fpake of the temple of his body, 
W hen therefore he was rifen from the dead, 
his difciples remembered that he had faid this 
unto them; and they believed the fcripture, 
and the word which Jefus had faid. 

Now when he was in Jerufalem at the paff- 
over, in the feaft day^ many believed in his 
nam.e when they faw the miracles which he did. 
But Jefus did not commit himfelf unto them, 
becaufe he knew all men. And needed not 
that any (hould teftify of man: for he knew 
what was in man. 

§.21. Christ's conversation with Nicodemus, 

t> There was a man of the Pharifees, named jerufa- 
Kicodemus, a ruler of the Jews 'J The fame ^em. 

^ John iii. i— >2T. 

5 What Jign Jhe'wejl thou unto us .?] This they afked, becaufe it belonged only 
to the magidrate, as being God's noinifter and vicegerent, or to a prophet, to take 
away abufes in God's fervice. Now a prophet muft fhew himfelf to be fo by 
&me miracle, or fome piedidion of a thing future. This lad Chrift doth by fay- 
ing, ** Deftroy this temple, and I will build it up in three days.""— Whitby. See 
an admirable di-fcouri'e of Eiihop Hurd on this palTage. 

6' Forty and fix years ^vas this temple in building-y] or hath this temple been in 
Iwiildi-ng. It was not then finiilied. The temple of which fefus fpake (reckoned 
fcy the jevv's ti be one and the fame with Zerubbabers, Jcf. Bell. Jud. vi. 4, ?•) 
vi'as, begun to be rebuilt by FJerod the Great in the 18th year of his reign : (J.of. 
Afltiq. XV. II, J, and x.c. 9, 5, 7) but, though he finifhej the main work in nine 
jeats and a half, yet fome additional buildings or repairs were conftantly carried on 
lor many years afrerwards. Jofephus, Antiq. xx. 8, 5, 7 j has told us, that the 
whole of (he building's belonging to the temple were not finilhed till Nero's reign, 
when Albinus the governor of Judea was fucceeded by Geffius Florus, which wa^ 
d'ghity years after the iSth year of Herod's reign. 

T A ruler ofihe yc%os.'\ One of the great councilor Sanhcdrim„ 



- [ 39 ] 

Time, came to Jefus by night, and fald unto hlnij P'^" 
^""^^^ Rabbi, we know that thou art a teacher come ^ 
from God: for no man can do thefe miracles 
that thou doeft, except God be with him. 
Jefus anfwered and faid unto him, Verily, 
verily, I fay unto thee, except a man be born 
again, he cannot fee the kingdom of God. 
Nicodemus faith unto him, How can a man- 
be born when he is old ? can he enter the fe- 
cond time into his mother's womb, and be 
born? Jefus anfwered, Verily, verily, I fay 
imto thee, except a man be born of water 
and ^the fpirit, he cannot enter into the king- 
dom of God. That which is born o^ the flefh 
IS iieih; and that which is born of the fpirit 
is fpirit. Marvel not that I faid unto thee, 
ye muft be born again. The wind b]ov,'eth 
where it liileth, and thou heareit the found 
thereof, but canft not tell whence it cometh^ 
and whither it goeth : fo is every one that is 
born of the Spirit. Nicodemus anfwered and 
faid unto him, How can thefe things be? 
Jefus anfwered and faid unto him, Art thou 
a mafter of Ifrael, and knoweft not thefe things? 
Verily, verily, I fay unto thee, we fpeak that 
we do know, and teftify that we havefeen; 
and ye receive not our witnefs. If I have 
told you earthly things, and ye believe not, how 
fhall ye believe, if I tell you o/'heavenly things ? 
And no man hath afcended up to heaven, but 
he that came down from heaven, even the Son 
of man which is in heaven. 

And as Mofes lifted up the ferpent in the 
v/ildernefs, even fo muft the Son of man be 
lifted up: that whofoever believeth in him 
fhould not peridi, but have eternal life. 

For God fo loved the world, that he gave 
his only-begotten Son, that whofoever believeth 
in him fhould not periih, but have everlafting 
life. For God fent not his Son into the world 



C 40 ] 



Time, to Condemn the world ; but that the world, P'ace. 

^•^^^ through him might be faved. ^^^y^^ 

He that believeth on him is not condemned: 
but he that believeth not is condemned already, 
becaufe he hath not believed in the name of 
the only-begotten Son of God. And this is 
the condemnation, that light is come into the 
world, and men loved darknefs rather than 
light, becaufe their deeds were evil. For every 
one that doeth evil hateth the light, neither 
Cometh to the light, left his deeds fhould be 
reproved. But he that doeth truth cometh to 
the light, that his deeds may be made manifeft, 
that they are wrought in God. 

§. 22. Christ tarries, and baptizes in Judea, 
.; John declares the superior dignity of Je- 

^ sus to himself, 

A. D. V c After thefe things came Jefus and his dif- Judea. 
^^°' ciples into the land of Judea j^ and there he 
the firft tarried with them, and baptized. 
Paffover And John alfo was baptizing in Enon near 

to Salim, becaufe there was much water^ there : 

and they came, and were baptized. For John 

was not yet caft into prifon. 

Then there arofe a quefhon hQtvjQcn fome 

of John's difciples and the Jews about purify- 

^ Jo^" ''i' 2-> lo the end. 
.^ yudea-l Jerufalem was in the land calkd Judea at that tinne, which was ' 
Jtwt a fourth part of Palieftine, the other three being c;'.lied Samaria, Galilee, and 
Peraea : but of Judea here (as in Matt. iii. 5) is meant, diat Jefus went from 
Jerufalem into fome parts by Judea, and thofe at no greater diftance from the city, 
than where chere was water tor baptizing. The fame diltinftion between Jerufalem 
SinAthe land of Judea is made in Ads i. 55 j 3C. 39 j and in I Mace. iii. 34, 
and 2 Mace. i. 1 — 10. — Bifhop Pcaree. 

9 Much 'water,'] in which their "ivhole hcdies might be dipped} for in this 
manner only was the Jewifh baptifm performed, by a dcfcent into the water; (A£ls 
viii, 38) and an afcent out of it; (id. 39) and a burial in it; (Rom. vi. 3, 4, 
ColofT. ii. iz.) Motives of convenience, arifing from a regard to climate; and of 
propriety, frpm. a regard to health, fuggeftediafperiion, inftead of immerlion, ia 
the rite of baptifm. 



C 41 ] 

Time, ing.i And they came unto John, and fald P^ace. 

*"''*^^ unto him, Rabbi, he that was with thee be- ^•'"'^ 
yond Jordan, to whom thou bareft witnefs, be- 
hold the fame baptifeth, and all men come to him» 
John anfwered and faid, A man can receive 
nothing, except it be given him from heaven. 
Ye yourfelves bear me witnefs, that I faid, I 
am not the Chrift, but that I am fent before 
him. He that hath the bride is the bridegroom ;^ 
but the friend of the bridegroom, which ftand- 
eth and heareth him, rejoiceth greatly becaufe 
of the bridegroom's voice ; this my joy there- 
. fore is fulfilled. He muft increafe, but I mujl 
decreafe. He that cometh from above is above 
all : he that is of the earth is earthly, and fpeak- 
eth of the earth; he that cometh from heaven is 
above all. And what he hath feen and heard, 
that he teftifieth ; and no man receiveth his 
teftimony. He that hath received his teftimony 
hath fet to his feal that God is true. For he 
whom God hath fent fpeaketh the words of 
God: for God giveth not the Spirit by mea- 
fure unto him. The Father loveth the Son, and 

^ About punfy'mg.'] ;". e. About the right of purifying or cleanCng, by bap- 
tifm : whether Jefus or John fhould be reforted to for the adminiftration of it. 
The prepofition (tranflated between) denotes that the queftion originated with 
John's difciples. — Kypke. 

'^ The friend of the bridegroom,'] Among the Jews, in their rites of efpcufals 
there is frequent mention of a place where, under a covering, it was ufual for the 
bridegroom to difcourfe familiarly but privately with his fpoufe, whereby their af- 
fections might be more knit to one another in order to marriage, which however 
were not fuppofed to be (o^ till the bridegroom came cheerfully out of the cbuppab, 
or covered place. To this David refers (Pf. xix. 5) when he fpeaks of the fun, 
** Which is as a bridegroom coming out of his chamber, and rejoiceth as a ftrong 
man to run a race." It is affirmed that this cuftom is ftill obferved among the 
Jews in Germany, either before the fynagogues, in a fquare place covered over, or, 
where there is no fynagogue, they throw a garment over the bridegroom and the 
bride for that purpofe. Whilft this intercourfe is carrying on, the friend of the 
bridegroom ftands at the door to hearken} and when he hears the bridegroom fpeak 
joyfully, (which is an intimation that all is well) he rejoice? himfelf, and com- 
municates the intelligence to the people aflembled^ for their fatisfa^ion.— -Haui^ 
moad in loc. 



[ 42 3 

Time, hath given all things into his hand. He that Pi««' 
^'^^^^^ believeth on the Son hath everlafting life : and ^""^^ 
he that believeth not the Son fnall not fee 
life, but the wrath of God abideth on him. 

"And many other things in his exhortation 
preached he unto the people. 

§.23. Christ departs into Gallilee on the im- 
prisonynent of John. His conversation^ 
- with the woman of Samaria, 

A. D. 'Now after that John was put in prifon, Galilee. 

3** Jefus came into Gallilee. 

^lelft C^o^ K^^o^ himfelf had fent forth and laid 

Paffover hold upon John, and bound him in prifon for 

Herodias'^ fake, his brother Philip's^ wife : for 

he had married her.^ For John had faid unto 

Herod, It is not lawful for thee to have thy 

^ Luke iii. i8. * Mark i. 14. *" Mark vi. 17 — 20. 

3 Herod'ias.'\ She was daughter of Ariftobulus, a fon of the firft king Herod, 
and lifter 10 Herod Agrippa, mentioned in Afts xii. i. By the father's fide fhe 
was niece to Philip, her fiift hulband, and alfo to this Herod (called Antipas) 
who took her away from Philip, and was married to her while he was living. 
Jofeph. Antiq. xviii. 6, i. — Bifhop Pearce. 

4 Hh brother Philip.'] Phihp was a fon of the firft Herod, but not by the fame 
mother, which his brother Herod Antipas had. His name was Herod Philip, and 
his mother's name was Mariamne, a daughter of Simon the high prieft. He 
was not the fame with that Philip who was tetrarch of Icurea, Luke iii. 1, and 
who waa married to Salome. Jof. Antiq.^ xviii. 6, 4. — Bi/hop Pearce. 

5 For be had rr.a: lied ker.] This unlawful marriage is recorded by Jofephuj. 
About this time, fays h?, happened a difference between Aretus king of Petraea, 
and Herod, upon this occafion. Herod the tetrarch had married the daughter of 
Aretus, and lived a confiderable time with her. But in a journey he took to 
Home, he made a vifit to Herod, his brother, though not by the fame mother, 
for Herod was born of Simor/s, the high prieft's daughter. H«re falling in love 
with Herodias, the wife of the faid Herod, daughter of their brother Ariftobulus, 
and filter of Agrippa the great, he ventured to make her propofals of marriage. 
She not difliking them, they agreed together at this time, that v^hen he was re- 
turned from Rome, {he fhould go and live with him ; and it was one pare of their 
contrail, that Aretus' daughter ihould be put away. — Lardner. Jofephus fpeaks 
again of this marriage in another place, from which it appears, likewife, that He- 
rodias had a daughter by her firft huiba.od j Ihe is genpraUy fuppofed to be the giri 
who danced before Herod. 



C 43 T 

Time, brother's wife. Therefore Herodias had a Place, 
quarrel againft him, and would have killed him, 
but (he could not : for Herod feared John, 
knowing that he was a juft man, and an holy, 
and obferved him ; and when he heard him, 
he did many things, and heard him gladly.) 

^ And he muft needs go through Samaria : Samaria 
Then came he to a city of Samaria,^ which is 
called Sichar/ near to the parcel of ground that Sichar. 
Jacob gave to his fon Jofeph.^ M ow Jacob's 
well was there: Jefus therefore being wearied 
with /;/j journey, fat thus on the well ; and it 
was about the fixth hour.^ There cometh a 

5 John iv. 4—42. 

^ And he muji needs go through Samaria,'] This was the ihorteft way fot the 
Jews of Galilee to go from thence to the feafts at Jerufalem. This we learn froih 
the following remarkable ftory in Jofephus, which throws fome light on the affront 
pafled on our Saviour and his difciples, as he was pailing through Samaria, (Luke 
ix. 52):— Moreover a difference arofe between the Samaritans and the Jews upon 
this occafion. It was the cuflom of the Galileans, who went up to the holy city 
at the feafts, to travel through the country of Samaria. As they were in the jour- 
ney, fome of the village called Ginaea, which lies on the borders of Samaria, and 
the great plain, falling upon them, killed a great many of them. When the chief 
men of Gallilee heard what had been done, they went to Cumanus, (he was then 
procurator) and defired that he would revenge the death of thofe men that had been 
killed. But he having been bribed by the Samaritans, paid no regard to them.— 
Lardner. 

7 Sichar,'] This town feeeras by Judges ix. 7. to have been fituated at the 
foot of Mount Gerizim, in the province of Samaria, on which mount the tempie 
©f the Samaritans was built; and fo Jofephus fays in Antiq. iv. 8, 455 v. 7, 2J 
and xi. 8. 9. It was called at iirft Sichem, or Skechenry and afterwards Sichar ^ 
i. e. (according to Wetftein in loc.) the town of drunkards. Drunkennefs is a 
crime, with which Ifaiah charges Ephraim, (within ^he limits of which Sichar ftooa) 
in ch. xxviii. l, 3, 7, 8.— Bifhop Pearce. 

^ To his fon Joje^h.'] At his laft benediflion, Gen. xlviii. 22. 

9 Sixth hour,] This in Jewifli computation was mid-day. But It is not very 
probable, that this was the time intended. Among the people of theEaft, exad 
and tenacious obfervers of their cuftoms, tlie women had their ftated times of 
^oing to draw water : which they did, not in the heat of tlie day, but in the cool 
of the morning or evening. That one of their times was the morning, may be 
inferred from i Sam. ix. 11, 12. That another of their times was the evening, 
is evident from Gen. xxiv. 11. It was moft likely in the evening that this wo- 
man of Samaria came to draw water j it being faid, that Jefus was wearied with 
his journey*- After fome little difcourfe with him, the woma», leaving her water- 




f 44 I 

Time, womati of Samaria to draw water: Jefus faith Place. 

'~"^' — ' unto her, Give me to drink.' (For his difciples ^^'^^^^ 
were gone away unto the city to buy meat.) 
Then faith the woman of Samaria nnto him. 
How is it that thou, being a Jew,^ afkeft drink 
of me, which am a woman of Samaria ? for the 
Jews have no dealings with the Samaritans.^ 
Jefus anfwered and faid unto her, If thou 

pot, returned haftily into the city; where the men of Sichar were probably come 
forth into the itreet to enjoy the cool of the air, and aflembled for their evening 
converfation. Their curiofity is excited to behold the v^onderful ftranger of whom 
file informed them. They attended her to the welJ, difcourfed with him, and 
entreated him that he would tarry with them, that is, that he would Jodge that 
night in their city : which he did and ahode there two days j I fuppofe, rill the 
fecond morning after his arrival, when he fet off for Galilee. — Townfon. Ac- 
cording to St. )ohn'i> computation of time, as before obferved, thefixth hour would 
be fix o'clock in the afterr-oon, 

^ Give me to dr'ir.k.'^ From Numbers xx. 19, it appears that water was anci- 
ently purchafed at the wells eftablifhed throughout the ** dry and barren" regions 
of the Eaft, by the travellers, for themfelves and their flocks. The occafion of 
the woman's furprife at this requeft of our Saviour was, becaufe he afked the 
water of her as a favour, " Give me to drink," not in the way of furchafe\ fince 
from verfe the 8th it appears that the Jews had dealings of barter and falewith the 
Samaritans. Haynes has a pafiage which illuftrates agreeably the account of this 
employment of the woman of Samaria. " Upon entering the town," fays he, 
*' we faw two women filling their pitchers with water, at the fountain I have 
already defcribed, and about twelve others waiting for the fame purpof;, whom 
we defired to pour into a trough which ftood hard by, that our horfes might drink. 
We had fcarcely made our requeft, before they inftantly complied, and filled the 
trough, and the others waited with the greateft patience. Upon returning them 
thanks, one of them with very great modefty, replied, " We confider kindnefs 
and hofpitaliry to ftrangers as an efTential part of our duty."— Harmer. 

* Thou being a ye-w.] How did /he know him to be fo? Probably the Jews 
and the Samaritans diftinguifhed themfelves, by fomething.particular in their drefsj 
or were known by their fpeech, as the Galileans were, (Matt. xxvi. 73.) — Pearce. 

3 Have no dealwgs ivttb the Samaritans.'] That is, in religious matters j for 
there can be no doubt thac feme intercourfe fubfifted between the two people, in 
the commercial line, or travelling accommodations 5 as the direft and only road 
from Judea to Galilee was thro gh a part of Samaria. Of all difputes thofe 
feem to be the moft acrimonious which arife from religious difference. Such 
were the difagreements between the Jews and Samaritans; the latter afferting that 
the worQiip of God ought to be performed at their temple on Mount Gerizim ; 
and the former faying, ** that in Jerufalem was the place where men ought to 
worftii;;." (See ver. 20.) The temple of Gerizim was built by Sanballat, about 
332 years before Jefus was born. See 2 Mace. vi. 2; Jofeph, Antiq. xi. 8, 4. 



r 45 ] 

Time, kncweft the gift of God, and who it is that P^'ce. 

^^^^'^ faith to thee, Give me to drink ; thou wouldeft "-^v^ 
have afked of him, and he would have given 
thee living water. The woman faith unto him. 
Sir, thou haft nothing to draw with, and the 
well is deep -."^ from whence then haft thou that 
living water P^ Art thou greater than our fa- 
ther Jacob, which gave us the well, and drank 
thereof himfelf, and his children, and his cattlef 
Jefus anfwered and faid unto her, Vv^hofoever 
drinketh of this water Ihall thirft again, but 
whofoever drinketh of the water that I fhall 
give him, fhall never thirft : but the water that 
I fhall give him, fhall be in him a well of water 

* A/id the ivell is deep.'] That it was Jacob's well is not faid in the Old Tef . 
tament, unlefs alluded to Gzn. xiix. 22. Maundrell (Journey, p. 62) defcribcs 
the well fhewn as fuch, and over which the emprefs Helena built a church, now 
deftroyed, at about a mile from Sichem. It is covered by a ftone vault, and is 
thirty-five, feet deep, five of them water. He fuppofes thac the walls of the anci- 
ent city mighc have extended nearer the place. The fruitfulnefs, (if not figura- 
tive) he rather thinks was caufed by a flream wh'ch waters the plain near Sichem. 
Rauwolff (p. 312) fpeaking of the. well at Bethlehem, lays, "the people that go 
to dip water are provided with fmall leathern buckets and a line, as is ufual in thefe 
countries J and fo the merchants that go in caravans through great deferts irto far 
countries, provide tbemfelves alfo wiih thefe, becaufe in thefe countries you find 
more cifterns or wells, than fprings that lie high.'* In how clear a light does this 
place the Samaritan woman's talking of the depth of Jacob's well, and her re- 
marking that (he did notobferve our Lo;d had any thing to draw with, though he 
fpoke of prefsnting her with water. 

5 Li'viag •water.'] Wells and cifterns (in the Eaft) dlfl^'er from each other, ia 
that the firfi: are fupplied with water by fprings, the others by rainj boih of thefe 
are to be found in confiderable numbers in Judea; und are, according to Rau- 
wolfi-', more numerous in thefe countries, than fprings that lie high ; ti at is than 
fountains and brooks of running water. Sir J. Chardon obferved this difi-'erence 
in the Eaft between wells of living waier, and refervoirs of rain water, that thefe 
laft have frecjuently, efpecially in the Indies, a flight of fteps down to the water j 
that as the water diminifties, peopie may ftiil take it up with thejr hands j whereas 
he hardly ever obferved a well furnillied with thefe fteps throughout all the Eaft. 
But all refervoirs of rain-water have not thefe fteps. His mentioning the Indies 
in particular fhews, that in the nearer parts of the Eaft, they frequently are with- 
out them, as well as thofe receptacles of water that are fuppiied by fprings 5 fo the 
well to which the women of Samaria repaired, it feems, was nothing but a refer- 
voir of rain-water, fince our Lord oppoies its water, I think, to living water, if 
this remark be juft, that which is now fhewn for that well, cannot be the true 
place, for it is fupplied by fprings.— Harmer. 



[ 46 ] 

Jj^ ^pnnging up Jnto everlafting life. The woman PJac^^- 
faith unto him, Sir, give me this water, that I ' — "^^ 
thirft not, neither come hither to draw. Jefus 
faith unto her, Go, call thy huiband, and come 
hither. The woman anfwered and faid, I have 
no hufband. Jefus faid unto her, Thou haft 
well faid, I have no hufband : For thou haft 
had live hufbands ; and he whom thou now 
haft is not thy hufband: in that faidft thou 
truly. The woman faith unto him, Sir, I 
perceive that thou art a prophet. Our fathers 
worihipped in this mountain ; and ye fay, that 
in Jerufalem is the place where men ought to 
wor/hip. Jefus faith unto her, Woman, be- 
lieve me, the hour cometh when ye fhall nei- 
ther in this mountain, nor yet at Jerufalem, 
wordiip the Father. Ye worfhip ye know not 
-what: we know what we worlhip : for falva- 
tion is of the Jews. But the hour cometh, 
and now is, when the true worfhippers ftiall 
worfhip the Father in fpirit and in truth : for 
the Father feeketh fuch to worfhip him. God 
is a Spirit, and they that worfhip him muft wor- 
fhip him in fpirit and in truth. The woman 
faith unto him, I know that Meffias cometh,^ 
which is called Chrift : when he is come, he 

^ I hiow that Mejfias cometh,'] The Samaritans, as well as the Jews, had 
cxpeftations of a Meffiah, who fhould be a powerful and vidlorious temporal 
prince. This is confirmed by an account vvhich Jofephus has given of an affair 
that happened /hortly after our Saviour's crucifixion. Ncr were the Samaritans, 
fays he, free from difturbance j for there was amongft them a man who made 
no fcruple of a lie, and contrived all he faid, fo as might beft pleafe the people. 
He publifhed orders that they fhould meet together, and go with him up to Mount 
Gerizim, which is efteemed by them the moft holy of all mountains. He aflui^d 
them that when they got to the top of it, he would fhew them the facred veflels 
which had been laid up there under ground by Mofes. They taking what he faid 
for truth, armed themfelves, and pofting themfelvis in a certain village called TI- 
rabatha, there received all that flocked to them, intending to afcend the mountain 
in a large body. But a detachment of Pilate's foldiers, horfe and foor, having 
firll intercepted their paflage, fell upon them in the village, and at the firft at- 
tack ilew fome, difperfed others, and took a good number prifoners, the chief of 
V'ho.ii Pilale put to death." *--Lardr.er. ' 



[ 47 ] 

Time, will tell US all things. Jefus faith unto her, I P'^^e. 

^"^""^^^ that fpeak unto thee am he. v^^v-o 

And upon this came his difciples, and mar- 
velled that he talked with the woman : yet no 
man faid, What feekell thou : or, why talkeft 
thou with her ? The woman then left her 
water-pot, and went her way into the city, and 
faith to the men, Come, fee a man, which told 
me all things that ever I did; is not this the 
Chrift ? Then they went out of the city, and 
came unto him. 

In the mean while his difciples prayed him, 
faying, Mafter, eat. But he faid unto them, I 
have meat to eat that ye know not of. There- 
fore faid the difciples one to another, Hath any 
man brought him ought to eat? Jefus faith 
unto them, My meat is to do the will of him 
that fent me, and to finifh his work. Say not 
ye, There are yet four months, and then cometh 
harvefl? behold, I fay unto you. Lift up your 
eyes,^ and look on the fields : for they are 
white already to harveft. And he that reapeth 
receiveth wages, and gathereth fruit unto life 
eternal : that both he that foweth and he that 
reapeth may rejoice together. And herein is 
that faying, true, One foweth and another reap- 
eth. I fent you to reap that whereon ye be- 
fiowed no labour : other men laboured, and ye 
are entered into their labours. 

And many of the Samaritans of that city 
believed on him for the faying of the woman, 
which teftified. He told me all that ever I did. 
So when the Samaritans were come unto him, 

7 Lift Up your eyes."] Jefus' meaning feems to be this; in the common huf- 
bandry in Judea, there is ufi)ally the fpace of four months between the time of 
fowing the feed and the time of harveft : " but the feed, which I have juft now 
fowed, is (as you may fee) already come to an harveft." Jefus knew that many 
of the Samaritans were then coming to him, or (what feems Hkely) hefaw them 
coming at a diftance (ver. 30, 39) : and therefore it was, that he bad his difciples 
lift up tbe'ir eyes f and fee them as he did. Barley harveft in Judea was in March 
or April. 



[ 48 J 

Time, they befouglit him that he wo-uld tarry with P^ace. 

^"'"^''^ them : and he abode there two days. And ""^^"^ 
many more believed becaufe of his own word ; 
And faid unto the woman, Now we believe, not 
becaufe of thy faying : for we have heard hhn 
ourfelves, and know that this is indeed the 
- Chrift, the Saviour of the, world. 

§. 24, Christ commences his public ministry 
in Galilee. He heals the son of one of 
Herod's officers who lay sick at Caper- 
naum. 

A. D. "Now after two days he departed hence, and Galik?, 

31- went into Galilee,' preaching the Gofpel of the 
^J^^l^ kingdom of God, and faying. The time is 
Pafibver fuHiHed, and the kingdom of God is at hand : 
repent ye and believe the Gofpel. 

^And theie went out a fame of him through 
all the region round about. 

'For Jefus himfelf teftified that a prophet 
hath no honour in his own country. Then 
when he was come into Gallilee, the Galileans 
received him, having feen all the things that 
he did at Jerufalem at the feati : for they alfo 
went unto the feaft. So Jefus came again into 
Cana of Gallilee, where he made the water 
wine. And there was a certain nobleman* 
whofe fon was lick at Capernaum. When he 
heard that Jefus was come out of Judea into 
Gallilee, he went unto him, and befought him 
that he would come down, and heal his fon : 
for he was at the point of death. Then faid 
Jefus unto him, Except ye fee figns and won- 

'' John Iv. 43. ' Mark i. 14, 15. ^ Luke Iv. 14. ^ John iv. 44, to the end. 

^ Nobleman.'] One who belonged to Herod the tetrarch, (called king in Matt, 
xiv. 9) and one who probably had a poft in his court. Might not this man be 
Chuza, Herod's fteward, mentioned in Luke viii. 3 ? — Bifhop Pearce. The men 
of this fort (fays the Bifhop) feena to oe the fa^Tie with the Herodians, roentloned 
by Matt. xxii. l6. 



C 49 ] 

Time, ders ye will not believe The nobleman faith Place. 

^"^^^^^ unto him, Sir, come down ere my child die. ""^"^^ 
Jefus faith unto him, Go thy way ; thy fon 
liveth. And the man beheved the word that 
Jefus had fpoken unto him, and he went his 
way. And as he was now going down, his 
fervants met him, and told himy faying, Thy 
fon liveth. Then enquired he of them the 
hour when he began to amend. And they faid 
unto him, Yefterday at the feventh hour^ the 
fever left him. So the father knew that // was 
at the fame hour, in the which Jefus faid unto 
him, Thy fon liveth : and himfelf believed, and 
his whole houfe. This is again the fecond 
miracle that Jefus did when he was come out 
of Judea into Galilee. 

s> y4if the Jeventh hour,"] The fituation both of Cana, where our Lord was, and 
of Capernaum, from whence a nobleman came to him as foon as he heard of his 
arrival in Galilee, is a little uncertain. Geographers place them about a day'^ 
journey afunder } but they feem to have been nearer. Capernaum is laid down in 
the maps as nearly north of Tiberias, and fo lefs diftant from Cana, which was 
north -weft of both. Yet Jofephus marched from Cana to Tiberias, in one night, 
as I apprehend, with two hundred armed men. (Life of Jofephus, c. xvii.) And 
the nobleman, (whofe errand was to befeech our Lord to come down and heal his 
fon, whom he faid, he had left « at the point of death,") ftill hoped there would 
be time enough for Chrift to return with him to Capernaum before he expired. 
Chrift anfwered his requeft with faying, " Go. thy way, thy fon liveth." Now 
his conference happened at the ** feventh hour." The queftion is, whether it 
was at one in the afternoon, according tojewifli time, or at feven in the evening, 
, according to ours. If it was at one in the afternoon, there were fo many hours of 
day-light remaining, that paternal affedlion, animated with the hope of finding 
a dying fon reftored to health, would naturally have prompted a tender father to 
return home immediately. But if age or infirmities rendered him unable to make 
fuch hafte, furely his family, when they faw fo fudden and wonderful a change 
in his fon, would, inftead of flaying till the next day, have fent off a meflenger 
immediately, who with good fpeed might have brought the joyful nev.s to Cana 
that night. But neither of thefe things was done. The nobleman fat out for 
Cana, and his fervants from Capernaum, the next morning, and met on the road ; 
where he firft learned the fuccefs of our Lord's promife to him. It is therefore 
moft probable, that w/hen Chrift difmifled him with this promife, it was now feven 
in the evening. See the explanation of *' the tenth hour," in the ift chapter of 
St. John's gofpe! J and of the fixth hour, p. 4.3.— Townfon. 



Naza- 
reth. 



[ so ] 

Tvme. §. 2S» Christ goes toNazaretk where he pre- P^a" 
^"'^''^ serves his life by a miracle ; and after ^ 

wards sojourns in Capernaum, 
A. D. m ^^^ j^g taught in their fynagogues, being 

Paflbver -And he came to Nazareth, where he had 
been brought up ; and, as his cuftom was, he 
went into the f^magogue on the fabbath- day, 
and flood up for to read.' And there was de- 
livered unto him the book of t|ie prophet 
Efaias. And when he had opened the book, 
he found the place where it was written. The 
Spirit of the Lord is upon me, becaufe he hath 
anointed me to preach the gofpel to the poor ? 
he hath Tent me to heal the broken-hearted, to 
preach deliverance to the captives, and reco- 
vering of fight to the blind, to fet at liberty 
them that are bruifed ; to preach the accep- 
table year of the Lord. And he clofed the 
book, and he gave it again to the minifter, and 
fat down. And the eyes of all them that were 
in the fynagogue were faftened on him. And 
he began to fay unto them. This day is this 
fcripture fulfilled in your ears. And all bare 
him witnefs, and wondered at the gracious 

^ Luke iv. 15 — 30. 

* And Jlood up for to read.^ And ver. 20, "And he clofed the book, and 
gave it again to the minifter, and fat down." Here Chrift conforms ro the cere- 
monies of the Jewifii doctors, who, in honour of the law and the prophets, flood 
up when they read them; becaufe, as the law was given with reverence, fo is, it, 
fay they, to be handled with reverence : and he fits down to teach, becaufe it was 
the cuftom in their fchools and fynagogues to do fo. So the Targum on Judg. if. 
6. The wife men leturned to fit in the houfes of the fynagogues with their heads 
covered, and to te^ch the people the worJs of the law. So again ver. 9. That 
this was our Lord's conftant cuftom when he taught the people, we learn from his 
own words, "I fat daily teaching in the temple," (Mact. xxvi. 55) and from his 
praitice throughout the evangelifts. See Luke ii. 46; John viii. 2. Moreover, 
the book which he read in being made of fkins of parchment fewed to each other, 
and joined to a ftick, upon which it was rolled j he that was to read unrolled it, 
till he came to the piace where he was to read, and this was to unfold it; and 
when he had done reading, he did roll it up again, and gave it to the Chaafani 
filled here the minifter of the fynagogue.— V/hitby. 



[ 51 ] 

Time, words whlch proceeded out of his mouth. Place. 

"""^^ And they faid, Is not this Jofeph's fon? And ^"^"^^^ 
he faid unto them, Ye will furely fay unto me 
this proverb, Phyficianjhealthyfelf: whatfoever 
we have heard done in Capernaum, do alfo here 
in thy country. And he faid. Verily 1 fay 
unto you. No prophet is accepted in his own 
country. But I tell you of a truth, many 
v^idows were in Ifrael in the days of Elias, 
when the heaven was fhut up three years and 
fix months, when great famine was throughout 
all the land. But unto none of them was Elias 
fent, fave unto Sarepta, a city of Sidon, unio a 
woman that was a widow. And many lepers 
were in Ifrael in the time of Elifeus the pro- 
phet ; and none of them was cleanfed, faving 
Naaman the Syrian.^^ And all they in the fy- 
nagogue, when they heard thefe things, were 
filled with wrath ; and rofe up, and thruft him 
out of the city, and led him unto the brow of 
the hi\b whereupon their city was built, that 
they might caft him down headlong. Buthepafs- 
ing through^ the midft of them, v/ent his way. 

"And leaving Nazareth, he came and dwelt Caper- 
in Capernaum, which is upon the fea-coaft, in "^""^* 
the borders of Zabulon and Nepthalim : that 
it might be fulfilled which was fpoken by 
Efaias the prophet, faying. The land of Za 
bulon, and the land of Nepthalim, by the way 
of the fea, beyond Jordan, Galilee of the 
Gentiles. The people which fat in darknefs 
faw great light: and to them which fat in the 
region and Ihadow of death light is fprung up. . 

" Matt. iv. 13 — ;6, 
* I Kings xvii. a Kings v, 

3 Broio of the hill.] Nazareth is fituated in a kind of round concave valley, 
on the top of a high hill, as Maundeil teftifies in his journey from Aleppo to Je- 
rufalem, p. 112 and 116, 3d edition. — Biihop Pearce. 

4 Faffing through.] Miraculoufly. The evangelift leaves us to conclude 
this } ic being the manner of the facred hiftorians not to magnify our Lord's fu- 
pernatural power,— Newcome. 



[ 52 ] 

Time. §, 26. The mivaculous draught of fish; Place. 
^^'^^^ and the calling of Simon and Andrew, ^^^"^ 

James and John, 
A. D. o And it came to pafs, that as the people The fea 
afte/'ift pi*eff£<l upon him to hear the word of God, he of Gaii- 
Paflbver ftoo^ ^Y the lake of Gennefaret,s and faw^^^* 
two fliips {landing by the lake : but the fifher- 
men were gone out of them, and were wafhing 
their nets. And he entered into one of the fhips, 
which was Simon's, and prayed him that he 
would thruft out a little from the land. And he 
fat down and taught the people out of the fhip. 
Now when he had left fpeaking, he faid unto 
Simon, Launch out into the deep, and let down 
your nets for a draught. And Sinion anfwer- 
ing faid unto him, Matter, we have toiled all 
the night, and have taken nothing : neverthe- 
lefs at thy word I will let down the net. And 
when they had this done, they enclofed a great 
multitude of fifties ; and their net brake. And 
they beckoned unto their partners, which were 
in the other fliip, that they ftiould come and 
help them. And they came and filled both 
the (hips, fo that they began to fink. When 
Simon Peter faw />, he fell down at Jefus' 
knees, faying, Depart from me; for 1 am a 
filnful man, O Lord. For he was aftoniftied, 
and all that were with him, at the draught of 
the fifties v^fhich they had taken : And fo was 
alfo James and John, the fons of Zebedee, 
which were partners with Simon. 

p And Jefus faid unto them, Come ye after 
me, and I will make you to become fiihers of 
men. And ftraightway they forfook their nets, 
and followed him. And when he had gone a 

® Luke V. I — lo. P Mark 1. 17 — 20. 

5 ThetakeofCennefaret.'] Called alfo the fea of Galilee, and the fea of Ti- 
berias, (John vi. 1.) It was forty furlongs broad, and one hundred and forty 
long, according to Jofephus, Bell. Jud. iii. 9, 7. — Bifliop Pearcc. It was an- 
ciently called the Sea of Chinnereth. Numbers xxviv. 11. 



C 53 ] 

Time, little further thence, he faw James the fin of P^a^e 



» 



\ 



Zebedee, and John his brother, who were in ^■"^'^ 
the (hip mending their nets. And ftraightway 
he called them: and they left their father Ze- 
bedee in the fhip with the hired fervants, and 
went after him. 

§. 27. Christ cures a Demoniac in the Sy^ 
nagogue of Capernaum, 

A.D. ''And they went into Capernaum, and Caper- 
s'' ftraightway on the fabbath-day he entered into "»"""• 

p^^ '^ the fy nagogue, and taught. And they were 
aftonilhed at his doctrine: for he taught them 
as one that had authority,^ and not as the 
fcribes. And there was in their fynagogue a 
man with an unclean fpirit, and he cried out, 
faying. Let us alone, what have we to do with 
thee, thou Jefus of Nazareth ? art thou come 
to deftroy us ? I know thee who thou art, the 
Holy One of God. And Jefus rebuked him, 
faying. Hold thy peace, and come out of him. 
And when the unclean fpirit had torn him, and 
cried with a loud voice, he came out of him. 
And they were all amazed, infomuch that they 
queftioned among themfelves, faying. What 
thing is this? what new do6irine zV this ? for 
with authority commandeth he even the un- 
clean fpirits, and they do obey him. And im- 
mediately his fame fpread abroad throughout . 
all the region round about Galilee. 

§. 28. Christ heals Peter^s wife's Mother, 
and many others. Accompanied by some 
of his Disciples, he teaches a7id performs 
A. D. Miracles through Galilee. 

after ift ^ ^^^ whcn Jcfus was come into Peter's 
Faflbver houfe, he faw his wife's mother laid, and fick. - 

^ Mark i. 21 — 28. »" Matt. viii. 14. 

^ "That had authority^ from God to do fo ; ** and not as the fcribes,'** «dj» 
only told them what were the traditions of their fathers.— Whitby. 



C 54 ] 

Time, of a fever. ''And he came and took her by the Place. 
^^'^^hand, and lifted her up; and immediately the ^^^^^ 
fever left her, and fhe miniftered unto them. 

And at even, when the fun did fet, they 
brought unto him all that were difeafed, and 
them that were pofleffed with devils. And all 
the city was gathered together at the door. And 
he healed many that were lick of divers difeafes, 
^and he caft out the fpirits with bis word, and 
healed all that were fick, (that it might be ful- 
filled which was fpoken by F faias the prophet, 
faying, Himfelf took our infirmities, and bare 
our lickneiles.) 

" And in the morning, riling up a great while A defert 
before day, he went out and departed into a '|^ ^^- 
folitary place, and there prayed. And Simon, ^* ^^* 
and they that were with him, followed after him. 
And v^'hen they had found him, they faid unto 
him, All me!7kek for thee. And he faid unto 
them. Let us go into the next towns, that 1 may 
preach there alfo; for therefore came 1 forth. 

^ And Jefus went about all Galilee, teaching Galilee, 
in their fynagogues, and preaching thegofpel of 
the kingdom, and healing all manner of fick- 
nefs, and all manner of difeafe among the peo- 
ple. And his fairie went throughout all Syria; 
and they brought unto hiiii all fick people that 
were taken with divers difeafes, and torments, 
and thofe which were poiTeffed with devils, and 
thofe which were lunitic, and tiiofe that had 
the paify; and he healed tliem. And there 
followed him great multitudes of people from 
Galilee, and/r^j/wDecapohs,' and /r^s..';' Jerufa- 
lem, and/r^;;2 Judea, andyr(7>7z beyond Jordan. 

*Mark.i. 31 — 34. ^ Matt. vlii. t6, 17. " Mark i. 35 — 38, 

^ Mart. iv. 23 — 25. 

7 DecapoUs.'J This country is callca a pari: of Syria by Jofephus in Vit. c. Ixv; 
and in Bell. Jud iii. 9, 7, h. fays that Scvtiio^olis was .he lar^eft of the ten cities 
from ^^h;ch th^ countiy took its name. Note, the word is a Greek compound, 
meaning ten cities. 



[ 55 ] 

Time. $.29. Christ heals a Leper. P'^^f. 

A. u. y And it came to pal's, when he was in aAcyof 
31. certain city, behold a usan full of leprofy ;^ who Gaiiiec. 

after ift feeing Jefus, fell on bis face, and befought him, 

Paflbver fgyjpig^ Lord, if thou will, thou canit make me 
clean. ^ And Jefus, moved with compaffion, put 
forth his hand, and touched him, and faith unto 
him, I Will ; be thou clean And as foon as he 
had fpoken, immediately the leprofy departed 
from him, and he was cleanfed. And he 
ftraightway chtisged him, and forthwith fent 
him away, and laith unto bii^i, "^ee that thou 
fay nothings to any man : but go thy way, (liew 

y LuU V. 12. ^ Mark j. 4.1 — 45. 

^ A man full of hpi-ofy.l^ All who laboured under a leprofy were efteimed 
unclean by che Ji;ws; and were for chat reafon feparated from tne congregation of 
Ifrael, and lived In houfe> apart from their ijreihren-.— See Levitt xiii. 465 Numb. 
V. 2. Herodotus fpeaks 'of this cuftom of excluding lepers from ibciety, 
as one article of the religious pol.Cv of the Perfians; and Cooke, in his Voyages, 
mentions this ufage oi" l^parauing leprous people fom the community, as pradlifed 
in fome of (hp. i lianas of the South ?3ea, — Wakefield. 

9 See that thou f y notbitig.] The chief defign of Jefus in thus concealing that 
he was theCp.rift, and giving charge n.»t to divulge his mTacles, was this, that he 
might not indulge that p rniciiius conceit ■ hich had obtained among the jews, that 
their Melfiah was to be a ternpo.al king; for the very name of their Mefiiah being 
ftill in their Targums, *' iVIenlah the rCing," and they fpeaking fo much of his 
kingdom and dominion over the nations, his delivering Ifrael, and fubuulng their 
enemies; Irad our Lord openly declared himfeif the MelTr.h before his refuneflion, 
and exaltation .0 the right hand of God, they would eafily have made this infe- 
rence, that therefore he muft be their king, their deliverer, and the fubduer of their 
enemies, and would have attempted by tumults and fedltions to (tt up his kingdom. 
Thus, when he had fed five thoufand with five little loaves and tvyofraall fifhes, 
they gathering hence that he was able to make pr&vifions for an army, prefently con- 
clude, that ** they would take him by force, ana make him a king," John vi. 155 
and this cauf»dhim to depart from them into a mo mtain alone. And his mira- 
cles bei -g fo gieat a conviction that he was " that prophet which (hould come into 
the world," this was chough;, warrant enough for tiiis artempt, ver. 14. Chrift's 
kingdom no[ being of this worlj, and the;efore not to cjme with that pomp or 
obfervation, or to the ends wh.ch i.hey expedled ; and it being his great concern, 
that no fedition or dlfturbance of the civil government fhould be laid either to his 
perfon or doclrinej feemeth to have been the chief reafon why he gave charge to thofe 
he healed not tj make his miracles known, and to his difcipies not to declare that 
be was the Chrift. — Whitby. The above reafons did not apply to the Sama- 
ritans, and therefore he declared plainly and unequivocally to the woman of Sich&ir 
that he was the Meffiab} John ivt a6. 



I 56 2 

Time, thyfelf to the prleft, and offer for thy cleanfing P' 
thofe things which Mofes commanded' for a 
teftimony unto them. But he went out, and 
began to publifh it much, and to blaze abroad 
the matter, infomuch that Jefus could no more 
openly enter into the city, but was without in 
defert places; and they came to him from 
every quarter.* 

§. 30. Christ heals a Paralytic Maji: 

A. D. 'And again he entered into Capernaum, i^and Caper- 
3' it came to pafs on a certain day, as he wasnaum. 

Paff 'er ^^^^^^i^gj ^^"^^ xXiQVQ wcrc pharifces and doctors 
of the law fitting by, which were come out of 
every town of Galilee, and Judea, and Jeru- 
falem : and the power of the Lord was prefent 
to heal them, f And, behold, men brought in 
a bed a man which was taken with a palfy : 
and they fought rmans to bring him in, and to 
lay him before him. And when they could 
not find by what way they might bring him in 
becaufe of the multitude, they went up upon 
the houfe-top, and let him down"^ through the 

* But fo much the more went there a fame abroad of him; and great multi- 
tudes came together to hear, and to be healed by him of their infirmities. Luke v. 15. 

•\ And ftraltway many were gathered together, infomuch that there was no 
loora to receive them, no, not fo much as about the door; and he preached the 
word unto them. Mark ii. z. 

* Mark ii. i. ^ Luke v. 17 — 26. 

* Which Mofes commanded. Thefe obfervances are to be found in Levlt. xiil* 
and xiv. ; and Chrift prefcribed them to the leper, in conformity to the law, to 
prove himfelf a ftridl obferver of the Mofaic ritual, which was not to be entirely 
aboliftied before the annihilation of the Jewifh polity in the deftrudlion of Jeru- 
fclera. But th's injundtion of our Lard upon the man to fhew himfelf to the 
prieft, had a further meaning than merely a compliance with the diredlion of the 
Mofaic law in this cafe. The Jewilh Rabbins thought that the curing of the 
leprofy would be charaiSleriftic of the Mefliah; (Vajik. Rab. on Lev. xiv. 2; 
San. xi. 18, referred to by Bifhop Chandler in his Vindication.) This makes the 
obftinacy and unbelief of the Jewifh rulers and people appear ftill more inexcufable. 

^ And let him down'] i. e, through the door which was in the roofj and be- 
caufe all the roof, except the door> was covered with tiles, the whole of it feems to 

^V/akefield. 



C 57 ] 

Time, tiling with his couch into the midfl: before Jefus. Place. 
And when he fa vv their faith, he faid unto him, '""''^ 
Man, thy fins are forgiven thee. And the 
-fcribes and the pharifees began to reafon, faying, 
•Who is this which fpeaketh blafpheiTiies ? 
-Who can forgive Ims, but God alone? But 
when Jefus perceived their thoughts, he an- 
fvvering faid unto thsoi, What reafon ye in 
, your hearts ? Whether is it eafier, to fay Thy 

be heretklied itigtitJng. Ic is to 'be 6bfsrve"d/tKkt*tJi6'ho0^fes*ih JiiSea were low, 
and the robfs of thrbtn were flat and furroahdfed by bat'derffcnts; 'Deut; xxii. 8. On 
them the inhabitants v/alked for pleafure, [z Sam. xi. 2, and xvi. 22) and upon 
them rhey fometimes -prsyed. Thofe houies had likewife itairs up to the roofs in 
the infide, with a do ;r at the top, by which they went out upon the roofs j as it is 
Ikid in 2 Mace. i. 16, *' A:ld opening a pi'ivy dcor of the roof, they threw llohes 
like thundeibol^s," &c. They had ftairs likewife on the outfide of their houfes, 
hy which they could defcend without going down into the houfe, as may be learned 
from chap. xiii. 15, and Mate. xxiv. 17. Tlie cafe of tlie paralytick here men- 
tioned leems to have been this r^^^He was brought in a couch, or fort of elbow- 
char, by feverai ^eriixis who carried him in that lin'aMer; and when they could 
not find a way to get at Jefus through the crowd which was about the door, they 
bethought rhemfeives of carrying the paralytic up the ilairs wiich were on the outfide 
of the iioufe, and by that way they brought h;m up to the root. W^hen they were 
-there, and found the door outof the houfe to the roof fiiut and faftened, they forced 
it f>pen, which is here called *' uncoi firing the roof," becaufe the door lying even 
with the roof, was a part of it, when it was laid down and fhutj and it is called 
here likewife a *<ireakijjg of the roor Op," becaufe they ufed force in opening the 
door whith was faftened 0.1 the infide, and pCrhaps thereby ^pulled it out of its 
frame. By this methad we may fuppofe it was, tnat the friends of the para'ytick 
brought him down the flairs, which led from the roof within the houfe into 'he room 
where jefus was, and placed him on his couch, or in his chair '* in the midll before 
Jefus."—- Bifhop Pearce. To thefe remarks we may add the following. Dr. 
Shaw acquaints us that the houfes throughout the Eaft are low, having generally 
a ground fiobr only, crone upper ftory, and flit roofed, the roof being covered with 
a ftrong coatbf platter of terrace. They ai6 built round a paved court, into which 
the entrance from the'lheet is through a gateway or palTage room, furnithed with 
benches, and fufficicntly large to be ufed fur recfeivirig vifits, or trahtafting bufinefs.. 
The flairs which lead to the roof are never placed on the outfide of the houfe 
In the Jtreet, but ufually in the gateway, or pifTage-rddm to the court, fome- 
' times at the entrance vVi thin the Court. It is cullolhary lo fix cords from the 
•|»arapet wralls o." the fl^t rObfs acrofs this cOu'rt, arid upon them to expand a veil or 
c()veang, as a' (heher froi'n the heat. In this area probably our Saviour taughr. 
'•The paraiyt.c was brought on to the ro?f, by rnaliing a way through the crowd to 
the flairs in the gaitiway, or by the terraces of the adjtiining houfes. They roiled 
back the veil, and let the fiek man-down over t-he ^r'S'^f of thie roof into tlie area 
or court of the boufe,-i)efore Jefus."— *Burder. 

I 



L 58 3 

Time, fins be forgiven thee: dr to fay Rife up, and P'^^^e. 
walk ? But that ye may know that the Son ^""^'^"^ 
of man hath power upon earth to forgive 
fins, (he faid unto the lick of the palfy) I 
fay unto thee, A rife, and take up thy couchj^ 
and go unto thine houfe. And immediately 
he rofe up before them, and took up that 
whereon he lay, and departed to his own houfe, 
glorifying God. And they were all amazed, 
and they glorified God, and were filled with 
fear, faying, we have feen ftrange things to-day. 

§.31. The calling of Matthew, 

- A. D. <= And he went forth again by the kz/ide^ and /^^^^ ^^^ 
r^** all the multitude reforted unto him, and he^°f, 

after ili , , , ' GahJee. 

Paflbver taught them. 

And as he paffed by, he faw Levi, the fan of ^^ ^^_ 
Alpheus,' fitting at the receipt of cuftom,' and naum, 
faid unto him. Follow me. And he left all, 
rofe up, and followed him. 

. ^ Mark xi. 13, 14. 

9 Take up thy couch.l^ The eallern beds are light and moveable, confiding of . 
a mattrafs and two quilts. Dr. RulTell- tells us, that their beds confift of a mat- 
trafs laid on the floor, and over this a fheet, (in winter a carpet, or fome fuch 
woollen covering) the other iheet being fevved to the quilt. A divan cuihion often 
ierves for a pillow or bolRer. 

^ Thefon of Aipheusl i. e. Matthew. Compare Matthew ix. 6. The colleftor? 
of the toll or tax levied on freights that pafled up or down the fea of Galilee, were 
fitting in a booth on its banks, amongft whom was Matthew. 

. ■^ Sitting at the receipt of cufiom.'] The cities of Decapolls belonged to the prb- 
vince of Syria, (Jofephus' Lire, ch. Ixv.) and were much intermixed with the te- 
trarchies of the Herodian family ; (Plin. Nat. Hift. b. v. ch. xyi.) Some of thefe 
cities had territories on both fides of the lake of Gennefareth, as Gadara and 
Hippos, which floodon the eaftern fide, but, as Jyfephus informs us, (Life, ch. ix.) 
had villages on the confines of Tiberias and Scythopolis, which two cities were on 
the weftern fide. The farmers therefore of the Roman empire, attentive to their 
owninterefts, and favoured by the empire, probably claimed the duties arifing from 
the traffic of the whole Jake, and had their cuftom-houfes difperfed around it. St. 
Matthew belonged to one of them near Capernaum; and it is not unlikely, that 
the Centurion mentioned Matt. yiii. 5, and Luke vii. 2, was ftationed in that 
city for the prote£tion of the publicans and their officers. — Townfon. 

END OF PART III. 



i 



ENGLISH DIATESSARON, 



The E'veiits of Twelve Months, from the commencement 
of the Second Pajfover. 



Time. &, 33. Christ heals a lame man at the Pool P''*". 

"^^ of Bethesda. "^^ 

A.D. a 4 FTERthis there wasafeaft ofthe Jews, J^rufa- 
31 • J\ and Jefus went up to Jerufalem. Now ^^"^• 

Pailbver th^^^ *s at Jerufalem by the (he^p-marht^ a pool,' 
which is called in the Hebrew tongue Bethefda, 
having five porches.^ In thefe lay a great 
multitude of impotent folk, of blind, halt, wi- 
thered, waiting for the moving of the water. 
For an angel went down^ at a certain feafon"^ into 

^ John V. I, to the end. 

* A pool.'] It is ftiil there, nigh the place where the temple fcood; as St. 
Hierom, Benjamin Tudenfis, (orof Tudela) and Tome later authors fay. — Dr. Wall. 

2- Five porches,'] The bath and porticoes ferving for this purpofe, the whole 
building might well deferve the name of Bethefda, which fignifies a houje of mercy 
or kwdtiefs. If it was an oblong fquare, (as that is which modern travellers now 
g&neraWy caW il)e Pool of Bethejda) it is probable, that three fides of it had only 
each a fingle portico, and that the fourth was a double one, which was the cafe of 
the outer court of the temple, called the court of the Gentiles. That pool which 
Mr. Maundrell faw (p. 108, of his Journey from Aleppo to Jerufalem) had only 
three porticoes, but there might anciently have been one more, a double one, which 
conftitnted the number five. — Bifhop Pearce. 

^ ji^n angel nvent doivn.'] It is not faid that any angel was feen ; but every thing 
which had a divine eftedt, was, in the Jewifh way of fpeaking, faid to be done by" 
thofe " miniftering fpirits," the angels j of which 2 Kings xix. 35, and Matth. 
xxvlii. 2, may be reckoned inftances. — Bifhop Pearce. 

4- A certain feafonJ] Rather at the feafon^ i.e. at the time of that feaf -, it is 
not here faid, that this was ever done before or after this time, and probably it 
was not. — Bifliop Pearce. To the above iliuftrations, which afcribe the effe£t 
produced on this occafion to tha exertion of a miraculous power, we may add the 



[ 60 ] 



Time, the pool, and troubled the water: whofoever P'-^ce. 

^^^^ then firltianer^thetroublmgof the water ilepped ^"""''^ 
in was ir.ade whole of whatfoever difeafe he had. 
And a certain man was there, which had an in- 
firmity thirty and eig;ht; years V/ hen Jefus faw 
him lie, and knew that he had been now a long 
time i« that cafe ^ he iaith unto him, Wilttho.u\ 
be made whole f The impotent man aniwered 
him. Sir, I have no man, when the water is 
troubled, to put n^e into tb.e pool: but while I 
am coming, another iieppeth down before me. 
Jefus faith unto him. Rife, take up thy bed,- 
and walk. And immediately the man was 
njade wholev and took up his bed, and. walked; 
and on the fame day- was the fabbath^ 

The Jews therefore faid unto him that twas-; 
cured, it is the Jabbath-day : is.it-not lawful^.. 

fallowing fatisfa(S)ry remarks of the Archb:fii(.p of Armagh, and die cbfc'vations 
of Dr. ShepheiQ. '* i.. It is probable. thar the angel ..was the jnviiiiilea,:ent fiom 
v;hom the comsijQtion of the water ar.fe. 2. This ccmaijtion pn^yhave taken 
place during tk; con.tiauar.ce of .a vet) few .ewifli feafts. . 3. Thcijealijig a^ality 
~t)f the water may have been accidtntaiiy difcovered by one o/rh fe diieaied ptr.ons 
who bathed in this pool. 4. The extrao-. dinary virtue of the water may have been 
jntendeii as a type, of the Meffiah ; a., an emblem of rhat wonderful power by 
which he cured every difeafe. 5. There m.',y have be?ri a narrow deic-nt i: tf> the . 
water from only one of the five porches^ and the miraculous core may h^Ne been 
confined to him who firft entered ihe po. i, to Ihew tha men ihould ha.ten to re- 
ceive the falura y inltruftions of the Mdliah, and to experi-nce his wonderful 
power. See particularly Lancy's Hai-monvj i. 272 ; and BiHiop Pearce aga nft 
"Wboircon. — NcAxome. Dr. Shepherd lays, ** 1 do not fee why the^.ords Ihould ^ 
be^iranfiattd at certan times. If, as I conceive, the efficacy of ihe waters arolefrom 
the occalional eruption of fulphurtous matter in the earth, the t anflarion ihoald 
rather have hztnat uncertain umes. But thei.proper verfion is at timei, in which 
the-Englii'h .diofn exactly agrees with the Greek; and the moit farisfaftiry ex- 
planation of the fadl is, that there were in the eartii, contiguous to the bathing- 
pl^e, fume voicanos, from whence ifltied fulphureous vapours, v.hieh o<:en threw 
thg. warer into motion, and might give a medicinal quality to it. Nqr is it 'wcir^ 
pr^able, that the nearer the^ime of ft^;h perturbation, the waters being :hen moft,} 
ftrongl) imprej.narrd their faloiary eflc«Sl mi^ht be. the ipore powerful.; and, the.^ 
caufe bei.'g irv.fibe, accuftomed as the jews had been to divpe Jpteifieiences and 
preternatural v (itations, the tffe<5^ was afcribec} to jthe agency of , an^angel,"«r?.. 
Kg^es onSt. J/hn. 

.^ it i^ K('t.Ja'u-juf.2 .Seg J^ehemiah;,jciii*. 175 and Jerginiftb ?tvi'u ZlrrSf^J^ 
v/here the Jews are exprefsly forbidden to liear or cany forth any burthen on th? 



[ 61. 3 

Time, for thee to carry z.^)' bed. He anfwered them, ^'^^^"^ 
^■"'"''"^ He that > -made me whole, the fame laid unto. ^^'''**^ 
me, Take up thy bed, aad walk Then afkedu 
they him, What man is thatwhich laid unto 
thee, take up thy bed, and walk ? And he that 
that was healed will not who it was : for Jefus 
had conveyed himfelf away, a multitude beir-g 
in^^^r place.- Afterwards Jefus findeth him v 
in the temple^ andfald unto him, Behold,: 
thou art made whole; fm no more, left a worfe 
thing come unto thee. The man departed and" 
told the Jews-, that it was Jefus which had made - 
him whole. And theretore did the Jews per- 
fecute Jefus, and fought to flay him, becaufe he 
had done thefe things on the fabbsth-day, 

fabbr.th-day. To this we may add the thHowingoWervattons from Eurder's Ori- 
ental C :nms, " The fabaach was rrjginaiJy inftliutedas a day of facrsd reft, 
and Wc.s ro be. eniplqyed inthe fewce of God.- O.' rhis iatter circumftance the 
Jews had ih far loft. (ighc, that they fubftitur<-d their own fupeiftitioas rites in the 
place of divine o.dinari«'e3, and thus exchr.nged a fpiritual for a merely ceremo- 
nious obfervance of the day. ConcerRing ibme of the fuDerftitions wliich prevailed 
amongft this people, M. Bafnage thus fpeaks : 'In the places where they had 
liber y, in Maimonldes' time, they foundedthe Irumpet fix times, to give notice 
that the fabbath was beginning. A: the firft fnund the countryman left his plough* 
at the fecond tney fhut up their {hops, at the third they covered the pits. They 
lighted candles, and drew the bread out of the oven ; but this laft article deferves 
to be infifted upon, becaufe of the different cafes of confclencc, aboue which the 
mafters are uivded. When the four.d of the lixth trumpet furprifed thofe that 
had not as yet drawn their bread, what was to de done? To faft the next day 
was diftuibing the teaft, to, draw their bread at the beginning of the fabbath was 
to violate i:. The perplexity is great; forae have not ventured to decide it, others 
have given leave to draw, out what was n^cefiary for the three meals of the fab- 
bath. But this permifiion has caufed abufes ; for a multitude of people meet, 
who under pretence of drawing out the quantity of bread thev have need of for 
their three meals, take. out all that mi^ht be fp.oilcd. The difficulty is increafed 
if any one fuffers his biead to bake after the fabbath is begun. If he has linned 
knowingly, he muft leave his bread there, and faft to expiate his fault. Nothing 
but ignorance is ground f fficient to permit tht-m taking wherewith to fubfift their 
family for twenty-four hours. Bu hcv; ii> this bread to be taken out? They 
muft nor ma.ke ufe of a peal but a knife, and do it fo nicely as not to touch the 
flones of the oven, for that is a crime. Such are the queftions that arife upcn 
the entrance of the fabbath." (Hiftoryofthe Jews, p. 443.) SimJarfuperftitions 
are J€]at^dby this author concerning other .parriculkrs which affedl the Jews. 



[ 



bsH ] 



TSjs^e. But Jefus anfwered them. My Father work- P^^^^. 

^^^"^ ether hitherto, and I work. Therefore the ^-'"^"^ 
Jews fought the more to kill him, becaufe he 
bad not only broken the fabbath, but faid alfo 
that God was his Father, making himfelf 
equal with God. 

Then anfwered Jefus and faid unto them, 
Yerily, verily, I fay unto you, The Son can do 
Slothing of himfelf, but what he feeth the Fa- 
ther do •> for what things foever he doeth, 
thefe alfo doeth the Son likev^ife. For the 
Father loveth the Son, and fheweth him all 
things that himfelf doeth ; and he will fhev/ 
liim greater works than thefe that ye may mar- 
¥eL For as the Father raifeth up the dead, 
snd quickeneth them: even fo the Son quicken- 
cth whom he will. For the Father judgeth 
no man, but hath committed all judgment 
liiito the Son: That all men fhould honour 
the Son, even as they honour the Father. He 
that honoureth not the Son, honoureth not the 
Father which hath fent him. Verily, verily, 
I fay unto you, he that heareth my word and 
believeth on him that fent me, hath everlaft- 
Ing life, and (Iiall not come into condemnation; 
but is paffed from death unto life. Verily, 
Yerily, 1 fay unto you, the hour is coming, and 
now is, when the dead fhall hear the voice of 
the Son of God : and they that hear fhall live. 
Foras th.e Father hath life in himfelf; fo hath 
he given to the Son to have life in himfelf: 
Ami liath given him authority to execute judg- 
er.ciit alfo, becaufe he is the Son of man. Mar- 
vel nor at this : for the hour is coming, in tlie 
Vv'hich all- that are in the graves fnall hear his 
voice, and (hall come forth; they that have 
done good, unto the refurre£iion of life ; and 
they that have done evil, unto the refurreflion ■ 
of damnation. I can of mine ownfelf do no- 
thing :. as I hear, I judge : and my judgment 



[ 63 ] 

Time. IS juft ; becaufc I feek not mine own will, bat P^ia^e. 
"'^'^'"^ the will of the Father which hath km me. ^--^!"~* 

If I bear witnefs of myfelf, my witnefs is not 
true. There is another that beareth witnefs 
of me ; and I know that the witnefs which he 
witneiTeth of me is true. Ye fent unto John, 
and he bare witnefs unto the truth. But I re- 
ceive not teftimony from man : but thefe things 
I fay, that ye might be faved. He was a burn- 
ing and a fhining light ; and ye were willing 
for a feafon to rejoice in his light. 

But I have greater witnefs'' than that of 
John: for the works v>?hich the Father hatli 
given me to finifh, the fame works that I doj 
bear witnefs of me, that the Father hath fent 
me. And th.e Father himfelf, which hath fent 
m.e, hath borne witnefs of me. Ye have nei- 
ther heard his voice at any time, nor feen his 
(hape. And ye have not his word abiding in 
you : for whom he hath fent, him ye believe 
not. 

Search the fcriptures ; for in them ye think 
ye have eternal life, and they are they which 
teftify of me. And ye will not come to mCj 
that ye might have lil\;. 

I receive not honour from men. But I 
know you, that ye liave not the love of God 
in you. 1 am conve in my Father's name, and 
)e receive me not : if another ihall come in his 
own name, him ye will receive. How can ye 
believe, which receive honour one of another, 
aiid feek not the honour that comcth from God 
only ? 

Do not think that I will acciifo you to the 
Fatlier : there is one that accufeth you, even 
Mofes, in whom ye truft. For had ye believed 
Mofesj ye would have believed me ; for he 

^ But I have a greater ivltnefs,'] Tli: law required tnvo vvitnefles, Je&s a^ 
peals to the Baptift, toh'S miracies, andto God j even that God, whofe wcsE© 
.nrrin can hear: and wbofe form no raan can fee. — 'Newcome, 



! S4 I 



.34sie.v-^i-ote»of iiBe. /But if ye bfelieve not Ws ^ri- Pi-ce. 
^■•"""' tings, how (ball ye believe my words? ^-nr^ 

I §,'33. Christ excuses Ms disciples ^ who had 
, plucktd the ears of corn on the sal>bath, 

A. D. "And it came to pafs on the fecond fabbdth after In a 

3'- -the firft,' that he went through the corn -fields; Journey 
after ^^ pj^jcked the ears of corn, and did eat, rubbing ^"^^J^- 

i afiover » , , 7.1 1 At . ,-,-., ° ufalem 

tfyem in their hands . And certain of the Pha- ^^ q^j:_ 
rifees faid unto them, Why do ye that which jee, 
is not lawful to do on the fabbath-days ? And 
Jefus anfwering^ them faid, Have ye not read 
fo mucli as this, what David did, when him- 

^ Luke vi . i*— 4. 

7 Jlfter thefiji.'] By this fab'uath feems meant that which Immediately fol- 
lowed the two great feafts, the firft and iJift day of the padover, and was therefore 
the fecond after the proper paffover day. B^iihop -Peaiee, DoClor Whitby, and 
the Archbifhap of Airoagh, tranfl^te Jie paffage "on tlie firft fabbalh after the 
fecond day of (the feaft of) unleavened tread :' ' and Dr. S. Clarke, to the fame 
eftedt, " on the fabbath after the lecond day of the paflbver." 

® And~Jefui aiifwering them.'] Though our Lord condefcended to argue with 
thefe cavillers, and to filence them by arguing upon their own aflumption ; th; 
difciples in reality did not tranfgrefs the law of Mofes, The Jews were expiefsly 
permitted, by a referving c!aufe in the law, to pluck the ears oftheir neighbours' 
corn, as they paffed through the field, (D^-ut. xxiii. 25) nor was this any viola- 
tion of the iabbath. They were, indeed, forbidden to do any kind'of work, (Exod. 
xxi. 10, &c.) manaal labour, or fervile employment, (Exod^xx. 9, &c.) j but 
it would be perverfe indeed to conftrue this adion of the difcfples into a breach 
of that pr(^ibitxon. The charge, therefore, was evidently unreafanable and ma- 
licious. Befide^, it is impofiible to fuppofe, that our Lor ', who was himfelf fuch 
a confcientious obferver of the Jewi(h ritual, and fo indliPcrJoufly fctupulous in, 
the fulfilment of all righteoufnefs, would either have neglefted to reprove his dif- 
ciples on this account, or would fo readily have taken their part againft the pha- 
tifees, had they been really guilty of tranlgrefling the intention of the command- 
ment. The fuperftitious veneration entertained by the Jews for the fabbath 
was in nothing more apparent, than in their conftant fefufel to commit any hof- 
tilities in a time of war on that day j and even to defend themfelves from an 
attack. Jn their quarrels with Antbchus Epiphanes, they felt the inconveni- 
enoe of thefe fcruples fo fenfibly, thit Mattathias and his followers, with the ap- 
probation of the priefts and elders, unanimoufly decreed to difrcgard this obligation 
'•^ future,and to condotSlthelrmihtary operations as vvellon that day as any other, 
}|i^Macc. ii. 3a— ^4^} Jof. Ant* xii. 8.) And yet they feem to have departed in 
^fter-times from this dseei-naujatba. :For,'when Jcrofelem was bslxeged by Pom* 



» 



[ 65 J 

T'me. felf was anhungred, and they which were with Place- 
""""'''^ him ; how he went into the houfe of God,'^ ^—v---' 
in the days of '^Abiathar the high prieft, and 
did eat the (hew-bread,^ which is not lawful 
for him to eat, ''neither for them which were 
with him, but only for the priefts ? Or have 
ye not read in the law, how that on the fab- 
bath-days the priefts in the temple profane the 
fabbath, and are blamelefs ? But I fay unto 
you, that in this place is one greater than the 
temple. But if ye had known ^ what this 
meaneth, I will have mercy and not facrifice, 
ye would not have condemned the guiltlefs. 

'^ The fabbdth was made for man, and not 
man for the fabbath: therefore the Son of ii)an 
is Lord alfo of the fabbath.^ 

*= Mark ii. 26. ** Matt. xii. 4 — 7. * Mark W, 27 — 28. 

pey, he could not have taken the temple, (as Dion Caffius relates, lib. xxxvl.) 
if the Jews had defended then:ifelves with equal fteadinefs on every day. But on 
their labbath-days, in which they abftained from all kinds of work, by fufpending 
their operations, they gave tlie Romans an opportunity of fliaking the walls, and 
uking che temple without oppofition.— Wakefield, 

9 The houfe of God.] He went to the houfe of Ahimelech at Nob, with whom 
the tabernacte then was, and the ephod, and other holy things. See 1 Sam. xxi. 

^ The pew-bread.'] The loaves placed on a table on tiie north fide, and at 
the right hand of him who entered into the tabernacle. Exod. xxv. 30; Levit. 
xxiv. 5, 6, 8. 

^ But if ye had known, | /. e, *' If ye had confidered with attention that ob- 
fervation of che prophet— I defire mercy, and not a facrince : ye would have per- 
ceived the infinite unimportance of ceremonial performances, when put in compe- 
tition with aftive riyhteoufnefs and purity of heart : and by eftimatlng thefe 
duties at their intrinfic value, would have been afhamed to bring againft my dif- 
ciples fuch a trivial and injurious accufation." This <?^uotation from Hof. vi. 6, 
is in the Hebrew idiom, and fignifiea, I defire mercy rather than a facrifice. The 
intention of the prophet was to Ihew the fuperiority of moral duties to external ob- 
fervances in general 3 and not to aflert the entire ufelefsnefs of ceremonies, or God's 
difapprobation of them. They are, no doubt, acceptable, when performed with 
reverence and fincerity, as exprefilons of obedience, as a mean of holinefs and 
virtue J and were, indeed, an actof pofitive duty in the Jews.— Wakefield. 

3 Therefore the fort of man.] For the. underftanding aright what is faid here 
and in iVJatr. xii. 8, and Luke vi. 5, it is proper to obferve, that the fabbath- 
day is to be confidered in two different views. As it was an appointment of God 
from the beginning, that one day in feven, or a feventh part of time, fhould ba 

K 



{ 66 2 

Time. §.34. Christ on the sabbath-daj/ heals the PJace. 

^■^^'^'^ f}ian whose hand was withered; with-^"^^"^ 
draws hhnself from the Pharisees^ and 
heals many people, 

A. D. f And when he was departed thence, he GaHiet-. 
31* vvent into their fynagogue :^ and there 

PafTov^er ^^^ ^ "^"^^ whofc right hand was withered. 
And the fcribes and pharifees watched him, 
whether he would heal on the fabbath-day ; 
that they might find an accufation againft 
him. But he knew their thoughts, and faid 
to the man which had the withered hand, 
Rife up, and ftand forth in the midft. And 
he arofe and flood forth. "^And they afked 
him, faying. Is it lawful to heal on the fab- 
bath-days ? ' Then faid Jefus unto them, I will 
afk you one thing ; Is it lawful on the fabbath- 
days to do good, or to do evil ? to fave life, 
or to deftroy // ? "What man (hall there be 
among you, that fhall have one fheep, and if 
it fall mto a pit on the fabbath-day, will he not 
lay hold on it, and lift it out ? How much then 
is a man better than a fheep ? Wherefore it is 
lawful to do well on the fabbath-days. 'But 
they held their peace. And when he had 

f Matt. xil. g. 6 Luke vi. 6 — 8. ^ Matt. xii. lo. ' Luke vj. 9* 
^ Matt. xii. IT, 12. * Mark iji. 4 — 12. 

kept by men as a time of reft, and was bleflsd and fanftified for a memorial of 
the creation 5 in this view of the fabbath-day, it was not only a law to Adam, but 
to all his defcendants alfo. The other view in which the fabbath-day is to be 
confidered, is the appointment of the particular day in every week, or which of 
the feven days of it fhould be this fabbath-day. To the Jews it was appointed 
to be on the laft day of the week, becaufe they were delivered on that day from 
their bondage in Egypt. It is probable, therefore, thEt Jefus here means the 
JewilTi fabbath-day (as diftinguiflied from the original one) with ail the ftridt 
rules for the obfervation of it, and that he had a farther meaning, viz. that he 
was fo far Lord of the fabbath-day, that he had a right of transferring the hoii- 
nefs of it from the feventh to the firft day in the week. This he either exprefsly 
did, or at ieaft his apoftles underftood, that they had full authority to do fo. 
See Prideaux's opinion of it in his Conn. O. and N. Teft. fol. vol. ii. p. 283.— 
Bifljop Pearce. 



C 67 1 

Tims, looked round about on them with anger, being Place. 

"^^^ grieved for the hardnefs of their hearts, he faith '-'^^^ 
unto the man, Stretch forth thine hand. And 
he ftretched it out : and his hand was reftored 
whole as the other. 

And the pharifees went forth, and ftraight- 
way took, counfel with the Herodians * againft 
him, how they might deftroy him, ' But Jefus 
^vithdrev/ himfelf vvith his difciples to the fea: 
and a great multitude from Galilee followed 
him; and from Judea, and from Jerufalem, and 
from Idumea, and /ro?n beyond Jordan, and 
they about Tyre and Sidon, a great multitude, 
when they had heard what great things he did, 
came unto him. And he fpake to his difciples, 
that a fmall ihip fhould wait on him, becaufe 
of the multitude, left they fliould throng him. 
. For he had healed many, infomuch that they 
prefled upon him for to touch him, as many 
as had plagues. And unclean fpirits, when 
they faw him, fell down before him, and cried, 
faying. Thou art the Son of God. And he 
firaightly charged them, that they fhould not 
make him known. ""That it might be fulfilled 
which was fpoken by Efaias the prophet faying. 
Behold my fervant whom I have chofen, my be- 
loved, in whom my foul is well pleafed : 1 will 
put my fpirit upon him, and he fliall Ihew judg- 
ment to the Gentiles. He fhall not firive, nor 
cry, neither fhall any man hear his voice in the 
ftreets. A bruifed reed^ fliall he not break, 

"^ Matt. xii. 17 — 21. 

* Herodians.'] They were a political party, who began to become eminent in 
the days of Herod the greac, as favouring his claims, and thofe of his patrons the 
Romans, to the fovereignty of Judea. Their leaven, of which our Saviour warns 
his hearers, was either their falfe conception of luppofing Herod to be the Mefliah, 
or their conformity to heathen worfhip. 

5 A bruifed reed', fmoak'ingfiax.'] Thefe expreflions mean, he fhall be (o gentle, 
as not to hurt even that which is of itfelf ready to perilh. The Jews ufed/^x 



[ 68 ] 

Time, and fmoaking flax (hall he not quench, till he Pia«« 
^-^"^^"^ fend forth judgment unto victory. And in ''^'vV 
his name fhall the Gentiles truft. 

§ 35 Christ retires to a viounfain; calls to 
him his disciples; chooses 1 2; a great multi- 
tude folloxv him, of which he heals many, 

A. D. " And it came to pafs in thofe days, that he Gajlee* 
3 1* went out into a mountain to pray, and conti- 

p^^ ^^ "'^^^ 2^^ night in prayer to God. And when 
it was day, ^he calleth unto him whom he 
would; and they came unto him A.nd he 
ordained twelve that they fliould be with him, 
and that he might fend them forth to preach,* 
pwhom alfohe named Apoftles; Simon, (whom 
he alfo named Peter) and Andrew his brother; 
James the [on of Zebedee; <? and John the bro- 
ther of James : and he furnamed them Boa- 
nerges, which is, the fons of thunder:'' ''Fhilip 
and Bartholomew, Matthew and Thonfas, 
James X\\t Jon of Alpheus, and Simon called 
Zelotes, and Judas the brother of Jauies, and 
Judas Ifcariot, which alfo was the traitor. 

And he came down with them, and ftood 
in the plain, and the company of his difciples, 
and a great multitude of people cut of all 
Judea and Jerufalem, and from the fea coaft 
of Tyre and Sidon, v/hich came to hear him, 
and to be healed of their difeafes : and they 
that were vexed with unclean fpirits: and they 
were healed. And the whole multitude fought 
to touch him : for there went virtue out of 
him^ and healed them all. 

* And to have power to heal nckneHes, and to cail out devils. Markili. 15, 

^ Luke v'u Jt2, 13. ° Mark iii. 13 — 14. p Luke vi. 13, 14. 
' Mark iii. 17, "■ Luke vi. 14 — 19. 

as we do cotton, for candl s or in lamps. This, a little before it is extinguifhed, 
gives more fmoke than flame. — Bi(hop Pearce. 

^ Som cftkundi.y-'] i. e^ principle rninifters pf the gofpcl. ' ' ' » 



C 69 ] 

Time. §.36. Christ's Sermon on the Mount, PJace. 
And feeing the multitudes, he went up a 



moun 

;) in 
Galilee, 



'^•^* into a mountain: and when he wzs fet, his 
^jr^g^'' ^,. difciples came unto him: and he opened his 
Faflbver mouth' and taught them faying, BleiTed ^r^the 
poor in fpirit: for theirs is the kingdom of 
heaven. Bleffed <2r^they that mourn: for they 
lliali be comforted. Blefled are the meek : for 
they (liall inherit the earth. Bleffed are they 
which do hunger and thirft after righteoufnefs : 
for they fhall be filled. Bleffed arexhe merciful: 
for they (hall obtain mercy. Bleffed are the 
pure in heart: for they fhall fee God. Bleffed 
^re the peace-makers : for they fhall be called 

® Matthew V. I — ^.ll. 

7 And be opened hh mouth.'] i.e. he fpakej a redundant claufe, common irj 
the bible. The Hebrew language, like others of a fimple conltrudion, and in a 
rude ftace, "-ook many words and plirafes from external objedls, and human anions. 
The great objedl of this fermon leems to have been to ceach principles of a better 
molality than was taught by the dodlors of the JewiHi Jaw in that agej and with a 
view alfo of j^radually undermining fome of their notions concerning the outward 
fplendour or" tne Mefliah's kingdom. For, in oppofition to the pride and haughti- 
nefs, .vhich thofe notions could not fail to infpire, he begins his difcourfe vAith 
pronouncing bleflings upon pcrfons of a quite different temper and difpofition, as 
the poor Infpirity the humble^ the mourners^ the meek, the merciful, &c. and efpeci ally 
the perfecuted fur righteoufnefi" fake '^ of which they who expected a triumphant 
Meiriah, could have no appre enlions. — This chiefly from Dr. Prleftlej^, who is 
miftaken in fuppofing the mixed multitude not to be prefent at this difcourfe. 
See c. vii. v. 28. 

We may add, that thofe do£lnnes of Jefus Chrift, which refpeit human conduEi 
(and therefore admit of a fairer comparifon) as they are exhibited in this fermon, 
and in other parts of rhe New Teft. not only far excel all the leflbns of the jewifii- 
clodlors, but the moral precepts of every philofopher in the world. If a fyftem of 
duty were to be colledled from all the moral and philofophical writings tiiat ever 
appeared previoufly t'l the promulgation of Chriftianity 5 fuch a coUcdlion would 
be efteemed, by even the moft partial admirer of antiquity and Gentile wifdom, 
far inferior, in all refpedls, to the pure and fublime morality of the gofpelj infi- 
nitely lefs adapted to advance the true happinefs of man, and the perfedion of his 
nature, than the precepts of the holy Jefus. It was an involuntary, but a juft 
^•jnfeflion— <* Never man fpake like this man. John vii. 46.— 'Wakefield. 

The above aflertion has particular weight and force, as it comes from a man 
well able to judge of the comparative merits of heathen and Chriftian morality— a 
man who luai (for literature has to regret his early and rec:nc lofs) one of the 
f rofoundeft fchol^rs, and moftjudicious clafllcal critics, of the age. 



u^-v-o 



[ 70 ] 

the children of God, BlelTed are they which f'-ce. 
are perfecuted for righteoufnefs fake : for theirs ^^-'-v^^" 
is the kingdom of heaven. Bleifed are ye, 
when men fhall revile you, and perfecute you^ 
and ihal} fay all manner of evil againft you 
falfely, for my fake. ' Rejoice ye in that day, 
and leap for joy: for, behold, your reward if 
great in heaven : for in the like manner did 
their fathers unro the prophets. But w^oe^ unta 
you that are rich \ for ye have received your 
confolation. Woe unto you that are full! for 
ye (ball hunger. Woe unto you that laugh 
ROW ! for ye fhall mourn and weep. Woe 
unto you, when all men ihall fpeak wd\ of 
you : for fo did their fathers to the falfe prophets. 
" Ye are the falt^ of the earth; but if the 
fait have lofl: its favour, wherewith ihall it be 
falted ? it is thenceforth good for nothing but to 
be cafl: out, and to be trodden under foot of 
men.^ Ye are the light of the world. A city 
that is fet on an hill cannot be hid. Neither 
do men light a candle, and put it under a 
builiel, but on a candleftick; and it giveth 
light unto all that are in the houfe. Let your 
light fo fhine before men, that they may fee 

^ Luke vL 23—25. " Matthew v. 13 — 45. 

^ Eut ivoe unto you. ~^ The word ivoeisz word of pity and regre^, and 
ET%ht better be tranflatec a/^: / In fome place; it is not capable of any other 
steanirig, as ch. xviii. 7, and xxiv. 19, &c. Probably, therefore, it never 
mrplws wfuhy execration f or ^/:>/ri3rf?7i7J^,in anv otherpaffage of the New Teftament. 
'Si is conftmant to the Kebrew interjeflion '^'yj^ which the LXX render by yxt, 
9iiii Ji'ilarity of found probably led bur tranfiators to render it ivoe. This inter- 
|rctation of the word takes away the idea of karjhnejs of language that might other- 
wife be attributed to ChriA on this and other occafions. 

9' Te are thefjU of the earth.'] Seafoned with the fait of divine favour to pie- 
fcve tha world from putrefaftion.— -Gutaker. 

'° To be trodden underfoot ofme77.'\ Schoetgen upon thin place fiiews, that this 
!©,niejnt of bituminous or Sodomitic fait, commonly ufed in Judea, and efpecially 
S^^'Pacvi/rce, to make it fwceter and burn bettei': that it was eafily rendered vapid, 
a,-;d of no other ufe but to be fpread in a part of the temple, to prever.t flipping in 
«if:t weather. Eifliop Luw.-— Wakefield,. 



[ '1 j 



Time, your good w'orks, and glorify your Father ^'^■^^- 
^-^^-' which is in heaven. Unr*J 

Think not that I am Come to deftroy the 
law or the prophets : 1 am not come to deftroy, 
but to fulfil.^ For verily I fay unto you, till 
heaven and earth pafs, one jot or one tittle > 
ihall in no wife pafs from the law, till all be 
fulfilled. vVhorcever therefore fhall break one 
of thefe ieaft commandments, and Ihali teach 
men fo, he fnall be called the leaft in the king- 
dom of heaven ; but v/hofoever fliall do and 
teach them, tlie fame Ihall be called great in the 
kingdom of heaven. For I fay unto you, 
that except your righteoufnefs (hall exceed 
the righteoijfrefe of the Scribes and Pharifees, 
ye fhall in no cafe enter into the kingdom of 
heaven. 

Ye have heard, that it was faid by them of 
old time, Thou (halt not kill : and whofoever 
fhall kill, (hall be in danger of the judgment. 
But I fay unto you, that whofoever is angiy 
with his brother without a caufe,- fliall be in 
danger of the judgment; and v.'hofoever fnall 

' TofuIJil,'] or compleat. Chvinian!!:}' was t:it cvrnp'e'.i'jn of the lavvan^the 
prophets, or of the Molaical dlfpenlation, both ss a religious Ichcrne, ?.nd a vci.jrsl 

iyitem. —It is almoft Ke-'dlefs to ohferve, what muft evidently appear to evt?rj 

reader, that rnaay parts of this fermon on the mount advert to the peculiar notiotis 
and obfervaxes of the Tews. M^rthevv, coriuderlng the views of his gofpe), has 
with great piopriety recorded tha.-n : but thefi peculiarities are oTiItted by Lukrj 
a s inapplicable to his purpofe: — •Wakeiieid. 

3 One jot or one tlttte.']^ Thejotorjod is the fmilleft of the proper Hebrew 
letters ; the tittle means one of the points of that language. 

* Without a caufc.'\ In this whole verfe the expreffions are a!! figurative, bult 
plainly teach, that in proportion to the greater or kfler degree ofinjuiies, whicib 
men do their brethren, when they are angry with them, and ufe them 11! without a 
j:aufe, their puniihment wi!i be greater or lefier in the next world. The terms, 'iTir- 
deed, judgment, cour.dlj and p;£rt'«?w, imply uunilliment in this world. Judgmsrt^ 
the lefisr Jewilli council, C'nfiiHng of twenty-three; Co;>'«c;7, the greater fewiii 
court of judicature, called the Sanhediim, confiitingof feventy |)erfons; HdifiTt, 
or G^Z-f ?.'?.%', the punilhment of burning in the valley of iim.-wOT. Jeremiah via. 
31. Raca means a defjiicable man, and thoti fool^ a rebel and apoftate frcsB 
God; the heavieft charge ^hat could be m^ade ygaiufl a Jew,— "BiJlvop Pearce. 



[ 72 ] 

Time, fay to his brother, Raca, fhall be In danger of P^ace, 
"*'^'"*' the council : but whofoever fay, Thou fool, '^"^^'^ 
fhall be in danger of hell-fire. Therefore if 
thou bring thy gift to the altar, and there re- 
membereft that thy bi other hath aught againfl 
thee : leave there thy gift before the altar, and 
go thy way : fir 11: be reconciled to thy brother, 
and then come and offer thy gift.^" Agree with 
thine adverfary quickly, whiles thou art in the 
way with him : left at any time the adverfary 
deliver thee to the judge, and the judge deliver 
thee to the ofHcer, and thou be caft into prifon. 
Verily 1 fay unto thee, Thou (halt by no 
means come out thence till thou haft paid the 
uttermoft farthing. 

Ye have heard that it was faid by them of 
old time, Thou fhalt not commit adultery. 
But I fay unto you, That whofoever looketh 
on a woman to luft after her, hath committed 
adultery with her already in his heart. And 
if thy right eye^ offend thee, pluck it out, and 
caft it from thee : for it is profitable for thee 
that one of thy members Ihould perifh, and 
not that thy whole body fhould be caft into 
hell. And if thy right hand offend thee, cut 
it off, and caft it from thee : for it is profitable 
for thee that one of thy members Tnould pe- 
rifh, and not that thy whole body (hould be 
caft into hell. It hath been faid, Whofoever 
fhall put away his wife, let him give her a wri- 

S 'Then come and offdr thy gift.'] This intimates, that although love and purity 
ave more eltimable in the fight of God than the externa'/ fervices of religion, thefe 
muft noc be neglefted. We may apply our Lord's own expr. flions on this occa- 
iion — The one ought lue to do, and not leave the otter undone.—'V/ akt^dd, 

■ ^ And if thy right eye.] Tliis verfe and the fucceeding are fpoken figuratively | 
the literal mtanm^ is thus fenfibly given by Dr. S. Clarke :— Perhaps thefe more 
ftridt and exalted precepts may feem very difficult to be praftifed, like plucking 
out a right eye, or cutting oft' a right hand; but if any thing as dear to you as 
Vour right hand, or right eye, be a caufe of making you fin, 'tis much better to re- 
folve to part with it, and to fuft'er the prefent inconvenience, how great foever it; 
ke> than to let it be the caufe of your ecefna) ruin. 



C 73 3 

Time, ing of divorcement :^ But I fay unto you, That Place. 

^''"v-vJ whofoever (hall put away his wife, laving for ^^^vx^ 
the caufe of fornkation, caufeth her to commit 
adultery; and whofoever (hall mairy her that 
is divorced, committeth adultery. 

Again, ye have heard, that it hath been faid 
by them of old time, Thou fhalt not forfwear 
thyfelf, but (halt perform unto the Lord thine 
oaths: but! fay unto you, Swear not at all;* 
neither by heaven, for it is God's throne : nor 

7 A writing of di'vomment.^ Vide ch. xix. 5, 7 ; Mark x. 4 j Deut.xxlv- 
I J LXX.— The Jewjfh doctors allowed great licence in the matter of divorce. R. 
Akiba faid, that if any man faw a woman handfomer than his own wife, he 
might put her away; becaufe it is faid in the law. If Jhe fnd not favour in his 
eyes. Deut. xxiv. i. Lightfoot, vol. ii. p. i47.~Prieftley. And the celebrated 
Jevvifli hiftorian Jofephus fays of himfeif:— ** At this time I difmifled my wife, 
after (he had brought me three children j being difpleafed with her manners, 
Thefolowing is the form ufed on thefe occafions, taken from Lightfoot :— On the 
day of the week N. and month M. in the year N. from the beginning of the world, 
according to the common computation, in the province N. I N. the fon of N. by 
whatever name I am called, of the city ot N. with entire confent of mind, and 
without any compulfion, have divorced, difm'fled, and expelled vhee-^thee, I fay, 
N. the daughter of N. by whatever name thou art called, of the city N. who waft 
heretofore my wife : but now I have difmifled thee— thee, I fay, N. the daughter 
of N. by whatever name thou art called, of the city N. fo as to be free, and at thy 
own difpofal, to marry whomfoever thou pleafeft, without hindrance from any one, 
from this day for ever. Thou art, therefore, free for any man. Let this be thy 
bill of divorce from me, a writing of feparation and expulfion, according to the law 
of Mofesand Ifrael. Ruben, the fon of Jacob, a witnefs. 

Elierer, the fon of Gilead, a witnefs. 
Some formal declaration feems alfo to have attended a divorce among the Greeks 
and Romans. See Plaut. Merc. iv. 6, 6j Cic. Phil. ii. 28.— Wakefield. 

^ Swear not at all.'\ Swearing by the name of God, in z fokmn manner, and 
for an important pulpofe, is not here forbidden. The Apoftle Paul has fworn 
in a moft emphatical and folemn manner j ** The God and Father of our Lord 
Jefus Chrift, who is bleffed for evermore, knoweth that I lie notj" a Cor. xi. 31 j 
where the original is wonderfully ftriking. God hirhfelf has fworn : fee Heb. vi. 
17. And what is ftill more to the purpofe, Jefus Chrift has fhewn his approbation 
of a ferious and folemn oath by accepting one himfeif. During his examination 
before the high-prieft, he had continued for fome time filent: but, when he was 
addrefled in an awful manner, with an appearance of ferioufnefs and fincerity, he 
vouchfafed to return an anfwer. *' And the high-prieft anfwered and fa.d unto 
him: I adjure thee" (or I require an oath of thee) ** by the living Goo, 
that thou tell us, whetherthou be the Chrift,the Son of God. Jefus faith unto bin?. 
Thou haft faid;" (that is, lam that Chrift, the Sonof God) c,xxvi»63,64. This 



[ 7* ] 

Time, by the earth, for it is his footftool :^ neither P^ace. 

****^ by Jerulalem, for it is the city of the great '"^'"'^^ 
king. Neither (halt thou fwear by thy 
head, becaufe thou canft not make one hair 
white or black : but let your communication 
be Yea, yea : nay, nay:^ for whatfoever is more 
than thefe cometh of evil. 

Ye have heard that it hath been faid, An 
eye for an eye, and a tooth for a tooth: but I 
fay unto you, that ye refift not evil: but who« 
foever (hall fmite thee on thy right cheek, turn 
to him the other alfo. And if any man will . 
fue thee at the law, and take away thy coat, 
let him have thy cloke alfo. And whofoever 
(hall compel thee to go a mile,^ go with him 

feems to have been the form of admlnlftering an oath among the Jews, and may, 
for this reafon, have been more particularly related by Matthew than by either 
JVIark or Luke.— V/akefield. 

9 For it ishisfootjiool.] This refpeclsa cuftom of ancient times, when people 
of rank refted their feet upon a ftool as they were fittlng.^ — Wakefield. 

-* Tea yea : nay, nay,'] This precept does not exhort, as a certain feft fup- 
pofes, to precifenefs and plainnefs of fpeech j but to unequivocating language, and 
ingenuous condudl j it is not given in oppofitien to fupeifluity of words, but to in- 
lincerity, verbal ambiguity, and mental refervation.— Wakefield. 

* Compel thee to go a mile.'] This fort of compulfion was ufed by the officers 
of the public magirtrates, efpecially byfuch as were couriers, who, for expedition, 
feized and made ufe of the horfes, carriages, and foraetimes the perfons, of thofe 
wiih whom they met, as they had occafion. In this manner was Simon the Cy- 
senizn prejjed to bear the crofs of Jefus. In this and the three preceding verfes the 
expreflions are after the Eafiern manner, and muit not be underftood ftriclly and 
literally: for when Jefus himlelf was fmitten, (John xviii. 22, 23) and when 
Paul was fmitten, (Ads xxiii. 2, 3) we do not find that either of them turned the 
other cheek to the injurious perfon j but expoftulated with him for the injury com- 
mitted. Thefe words, therefore, muft be underftood to mean only in general, 
that the difciples of Chrift fliould not be revengeful, when they areill-ufed j and 
ftould fufFer injuries of a flight nature, rather than retaliate, or even take all the 
helps of the law to punifh the injurious, from motives of perlbnal refentment. See 
the like Eaftern manner of fpeaking, v. 29, 30, and c. vi. 3.— This is chiefly 
from Bifliop Pearce. To give the cheek to be fmitten , was a proverbial expreflion 
among the Hebrews, for a patient, rr^eek, and unrevenging temper. Lam. iii. 30, 
Crotiust to which add If. 1. 6. Our Lord, fays Grotius fenfibiy,inftances in three 
forts of injury : i. Bod'dy ajfauh {y . 39.) ^. Lofi of pri'vate property, (4c;) and 
3. Infringement of perfonal liberty (41.) Towhich Grorlusaddbj TheHebrevvs, after 
the Peiiian power had overfpread the Eaft, were compelled, among other inconve- 



C 75 ] 

Time, twain. Give to him that afketh thee, and front p'^c^!. 

^—^^^ him that would borrow of thee, turn not thou ^"^'^ 
away. Ye have heard that it hath been faid. 
Thou (halt love thy neighbour, and hate thine 
enemy.5 But I fay unto you, Love your ene- 
mies, blefs them that curfe you, do good to 
them that hate you, and pray for them which 
defpitefully ufe you, and perfecute you. That 
ye may be the children of your Father which 
is in heaven : for he maketh his fun to rife on 
the evil and on the good, and fendeth rain on 
thejuft and on the unjuft. "For if ye love 
them which love you, what thank have ye ? 
for finners alfo love thofe that love them. And 
if ye do good to them which do good to you, 
what thank have ye; for fmners alfo do even 
the fame. And if ye lend to them of whom 
ye hope to receive, what thank have ye ? for 
fmners alfo lend to fmners, to receive as much 
again. But love ye your enemies, and do good, 
and lend, hoping for nothing again, and your 
reward fhall be great, and ye (hall be the child- 
ren of the Higheft ; for he is kind unto the 
unthankful and to the evil. Be ye therefore 
merciful, as your Father alfo is merciful. 

Cojitinuation of the Sermon on the Mount, 

* Take heed that ye do not your alms before 
men, to be feen of them: otherwife ye have no 
reward of your Father which is in heaven, 

*• Luke vj. 32—36. * Matthew vi. 1. to the end. 

nlences of their dependent condition, to fubmit to the burden of conveying thefe 
mefiages. This gave rife to their application of the name of a fervice which they 
fomuchdetefted, toprivatehardfliipsand vexations; asch. xxvii. 32.— Wakefield-, 

3 Hate dine enemy. "] Thfc Jewifh doftors maintained, that a true Ifradite 
ought to hate and extirpate Heretics, Epicureans, and others; becaufe it was faid 
in the Pfalms (Pf. cxxxix.) " Do not I hate them, O Lord, who hate thee," &c. 
Maimon. Port. Mof. p. J78; which fufficiently vindicates the text, as it now 
ftands. But a pafTage in Philo Judaeus is ftill more to our purpofe, and fliews in 
what light the Jews confidered th^'e diredions of the law, referred 1:0 above •.-«• 



[ 76 ] 



Time. Therefore, when thou doeft thine alms, do not Place. 

^'"^'^^ found a trumpet* before thee, as the hypocrites 
do, in the fynagogues, and in the ftreets, that 
they may have glory of men. Verily 1 fay 
unto you, they have their reward. But when 
thou doert alms, let not thy left hand^ know 
"what thy right hand doeth: that thine alms 
may be in fecret ; and thy Father which feeth 
in fecret, himfelf (hall reward thee openly. 

And when thou prayeft, thou Ihalt not be 
as the hypocrites are : for they love to pray 
Handing in their fynagogues, and in the corners 
of the ftreets, that they may be feen of men^ 
Verily, 1 fay unto you, they have their reward. 
But thou, when thou prayeft, enter into thy 

*' Thefacred writings prefcribe what we ought to do, and what will contribute to 
our advantage j commanding us to -feafe the Heathen, and their laws and infti- 
tutions,'" &c.— Wakefield. 

4- Sound a trumpet. '\ Alluding to the Eaftern cuftom of a herald's blowing a 
trumpet on foiemn occafions; to aflemble the people, to proclaim the accefiion of 
a king to the throne, or to announce the arrival of fome great perfjnage. A figu- 
rative expreflion for ambition anJ oftentation. So revelation informs us, that on 
the day of the refurredlion, an archangel will fummon all mankind to judgment 
at the com ng of Jefus Chrift, by the Ibund of a trumpet. And yet, confidering the 
exceflive hypocrify of thefe people, it may even refer to a real pradlice among the 
Jews; which is made ftill more probable by the following obfervation from Dr. 
Prieftley : In the eaft, fome dervifes carry horns with them, which they biow when 
any thing is given th -m. Some of the Jewifh beggars might have the fame cuf- 
tom, and the pharifees might give alms to them in preference to others. — Wakefield. 

5 Thy left hand."] A phrafe full of propriety and beauty ; and efpecially, as it is 
faid the poor's cheft ftood on the right fide of the entrance of the fynagogue. How 
much of the excellence and fignificancy oi fcripture language is loft to us, from our 
ignorance of the pradtices of the Jews! As if he had faid, ** Beftow thy charitable 
donations with fo much lecrecy and circumfpediion, as to conceal them, if poflible, 
even from r^jv/f//"."— Wakefield. 

^ Corners ofthefireets.'] The hours of morning and evening prayer (fays Prid. 
in his Conn. vol. i.) in thejewifli fynagogues were the fame as thofe fixed for the 
oblation of the morning and evening facrifice in the temple : and the fame hours 
were appropriated to private prayer. The Jews, wherever they lived, went into the 
fynagogue on fynagogue-days, to join in prayer with the congregation, if they had 
♦ime; but if prevented by bufinels from attending at the fynagogue, they prayed 
wherever they happened to be at the hour of prayer, even in the ftreet or market- 
place. This fuperftitious affe^Sation is here cjnfured by our Wd.— Wakefield, 



C 77 ] 

Time, clofet, and when thou haft {hut thy door, pray P'^ce- 
*^^^^^^ to thy Father, which is in fecret, and thy Father ^""''"''^^ 
which feeth in fecret (hall reward ihee openly. 
But when ye pray, ufe not vain repetitions,^ as 
the heathen /si'i? : for they think that they Ihali 
be heard for their much fpeaking. Be not ye 
therefore like unto them: for your Father 
knoweth what things ye have need of, before 
ye afk him. After tnis manner^ therefore pray 
ye: Our Father which art in heaven, Hallowed 
be thy name. Thy kingdom come. T hy will 
be done in earth as it is in heaven. Give us 
this day our daily bread.^ And forgive us our 
debts, as v\?e forgive our debtors. And lead us 
not into temptation, but deliver us from evil : 

7 Vain repetkltm.'] This battalogi^e, or vain repetitions, which the heathen fo 
much prafitifed, may relate alfo to that cuftom of addreffmg the Deity by lb many 
names and epithets, as are found in the facred hymns of tiie Greek poets, and are 
occafionally mentioned in the Roman writers. " Vv'e muft not do," lays Maimo- 
nides, (Mor. Nev. i. 59.) " as fome fooli/h people are accufromed to do, who aeap 
together in their addrefles to God many eul-igiums, epithets, words, and verfesj 
which, if they v/ere oiiered to any man, would dilgrace him; and yet theyfuppofe 
themfelves to draw near to God by fuch means." — Wakefield. 

^ After this manner J] That is, " after the tenour and fpirit of the following 
prayer." It was very common for the dodlors among the jews to compofe fliort 
forms of prayer for the ufe of their fcholars ; as John the Baptilt did for his dif- 
cipies. And Jefus himfelf complied with this cuilom, at the application of his 
followers. ** Lord," faid one of them unto him, <* teach us to pray, as John 
alfo taught his difciples." Moit of the petitions ^nd claufes contained in this form 
of prayer were well known among the Jews, and were employed by them in their 
prayers, probably before our Saviour's time. JefuS, we fee, who was the Word, 
or Wifdom of God, did not difdain to feleft from the compofitions of fenfible and . 
judicious men, and to apply their fentiments to his own purpofe. — Wakefield. 

9 Give us this day our daily bread."] Or that additional fupply of bread wanted 
from time to time, to make up, in conjun£lioii with what they might at any time 
have in hand, a fufficiency of ood for their returning wants; a very proper fuppli- 
cation for their devotions in their very unfettled ftate, and agreeable to the modern 
cufloms of the Eaft, which allow them not to difmifs a traveller, (who gees widiout 
money) without a 'viaticum^ era quantity of provifionsfufficient for prefent fupport. 
In Barbary they are wont to give Grangers provifions fufficient to fupport them the 
frji part of the day on which they leave them, but no further; referring it to 
Others to fupply the wants of the coming evening.— Harmer. 



C 78 ] 

Time. For thine is the kingdom, and the power, and P'^^^r. 

*'^'"*^ the glory, for ever. Annen.^ ^^^'^ 

For it ye forgive men their trefpafles, your 
heavenly Father v/ijl aifo forgive you. But if 
ye forgive not men their trefpafTes, neither will 
your Father forgive your trelpafles. 

Moreover, when ye faft,^ be not as the hy- " 
pocntes, of a fad coutenance, for they disfigure 
their faces, that they may appear unto men to 
h>^. Verily I fay unto you, they have their 
reward. But thou when thou fafteft, anoint 

^ Amen-I A Hebrew word fignlfying truth; employed by the Jev/s as a term 
e£ ratification or aflent, aC the end of prayers, and forms of execration, becedidtion, 
0£ thankfgiving. See Deut. xxvii. 15; Pf. x!i. 13 j Ixxii. 19, &c. 

* M^eaye fa/}.'] Farting has in all ages and among all nations been ufed ia 
tTme of nioavning, ibriow, or afHicT-ion. It was common among the Jews, though 
fas farts of ihev calendar are later than the law. The heathens fometimes fafted. 
Ths king of Ni-.tveh, terrified by Jonah's preaching, ordered that not only men, 
Iwit beaft) alfo, fhould continue without ea^^ing or drinking, (hould be cohered with 
feckcicth. and ctzh after rheir manner fliould cry to the Lord. (Jonah ili. 5, 6.) 
The J; AS in dv : ' ; begin rlie obfervance of then^ in ihe evening after fun-fer, 
apri.d r'-;:i. :n v.itno ■ ,:. r,^ nil the fame hour the next day, or till the rifing of the 
fers. On the g ^ djy 'if expiation, when more ftriftly obliged to faft, they 
cantir-u'i li> for cwenr^ eight hours. Men are obliged to faft from the age of full 
^ineeH; ana women frofn the age of full eleven years. Children from the age of 
fe-en v:a!L fait in pvopjrtion to their ft^ength. Daring the faft, they not only ab- 
Ifaia from food,, bat from bathing, from perfumes, and anointing. This is the 
Idea vvhich the eaftern peop;. ha .e generaliy of faftingj if Is a total abftinence from 
jg^leaiiire of every kind. BefiJes fiich fafts as are common to all the iCws, others 
are pra£tifed by the moll zealous and pious. The pharifee (Luke xviii. 12) fays, 
*^ I frf'l twice in the week," i. f. Monday and Thurfday: on Thurfday, in memory 
of M'jfes's going up Mount Sinai on that day; on Monday, in memory of his 
coming down from thence. It is faid, that fome pharifees fafted four days in the 
V2eek. On faft-days in the morning confelTions are added to the prayers, and the 
teeital of fuch melancholy accidents as happened on fuch a day, and occafioned the 
faft tht-n celebrating j the law is opened, and part of Exodus xxxii. 11, is readj 
and in the afternoon, in the pra)er of Mihcha, or the ofi'er;ng, the fame is read 
again with Ifaiah Iv, 6, Befides the general fafts of the whole JewiHi people, others 
are peculiar to them in different nations. The German Jews, after the feafts of 
padbvcr and tabernacles, have a cuftom to faft three days, on the two following 
Mondays and the Thurfday between them. This is founded on an apprehenfion, 
tba: as the preceding feafts weie of ei-ht days continuance, they might have of- 
fended- God during that time. For the fam,e reafon they faft on the laft day of th^ 
year, and fome on the laft day in every month,-— Bolder. 



C 19 3 

^Hme* thine head, and walh thy face:^ that thou ap- Piac?. 
'"^"^^^ pear not unto men to fall:, but unto thy f ather '""'^^ 
which is in fecret : and thy Father, which feeth 
in fecret, fhall reward thee openly. 

Lay not up for yourfelves treafures* upon 
earth, where moth and ruft doth corrupt, and 
where thieves break through and fteal. But 
lay up for yourfelves treafures in heaven, where 
neither moth nor ruft doth corrupt, and where 
thieves do not break through nor fteal. For 
where your treafure is, there will your heart 
be alfo. 

The light of the body is the eye : if there- 
fore thine eye be fingle, thy whole body (hall be 
fulJ of light. But if thine eye be evil, thy whole 
body rtiall be full of darknefs. U therefore the 
light that is in thee be darknefs, how great is 
that darknefs. 

No man can ferve two mailers; for either 
he will hate the one and love the other: or elfe 
he will hold to the one, and defpife the other, 

3 A'Mir.t tky heady and nvajh thy faceJ] Anoint; that is, with ol!. AcommaR 
practice not only among the Jews, but with the Greeks and Romans, efpeciaily 
when they fat down co an entertainment ; frequently mentioned in theOldTefta- 
ment, and in almoli every page of clalTic autho-rs: f;e Ruth iii. 3 ; Pf. xxiii. 5 5 
Dan. X. 3, Sec Horn. II. K. 577 j Anac. xx. 13; Hnr. Od. II. 3, 7, and 159 
Mart. Ed. v. 65, &c. When David had ended his mourning for the fon of Bath- 
iheba, he arofe from the ear h, and wafhed and anointed himfelf. 2. Sam. xii. 20. 
The meaning in general is, '' Drefs yourfelves, as on other days, according to the 
cullom of the country."— Biiliop Pearce. It is obfervable, that neither Jefus, nor 
his apoftles, etijoin failing, though they give dire<5lions fof a proper oblervance of 
this duty. Theychofe, I prefume, to leave their difciples adifcretionary power, of 
regarding Oi" not, as they fhould think proper, a ceremonial, which favours more of 
Je5.viih feverity and pharifaicai oftentation, than tiie purity of a fpiritual reiigion, 
— Wakefieid. 

^ Treafures.'\ Including garments, (lores of corn, or money; in all which the 
wealth of Eaftern people conuileJ. See Gen. xlv. 22; 1 Chron. xxvii. 25, 27 
LXX.; James v. 2. Indeed, the riches of all people in the earlier ftagjs o'i h' 
ciety confiit ofthefe periTaable commoditie?, eauly confumed by the moth and 
worm; in what belongs merely to the comforts of the body, food, and raiment. 
The general ufe of metals and artificial wealth is only introduced by length of 
timz — Wakeiicld, 



[ 80 ] 

Time. Ye cannot ferve God and Mammon.^ There- P'ace. 

^"^^^ fore I fay unto you, Take no thought for your '***^^ 
life, what ye (hall eat, or what ye (hall drink ; 
nor yet for body, what ye (hall put on : Is not 
the life more than meat, and the body than 
raiment? Behold the fowls of the air: for 
' they fow not, neither do they reap, nor gather 
into barns, yet your heavenly Father feedeth 
them. Are ye not much better than they? 
Which of you by taking thought can add one 
cubit unto his ftature ? And why take \e thought 
for raiment?^ Confider the lilies of the tield, 
how they grow j they toil not, neither do they 
fpin : and yet I fay unto you, that even Solomon 
in all his glory, was not arrayed like one of 
thefe. Wherefore, if God fo clothe the grafs 
of the field, which to-day is, and to-morrow is 
caft into the oven,^ Jhall he not much more 
clothe you, O ye of little faith ? Therefore take 
no thought, faying. What fhall we eat ? or 
what fhall we drink ? or wherewithal fhall we 
be clothed ? (for after all thefe things do the 
Gentiles feek:) for your heavenly Father 
knoweth that ye have need of all thefe things. 
But feek ye firft the kingdom of God, and his 
righteoufnefs, and all thefe things (hall be added 
unto you. Take therefore no thought for the 
morrow y for the morrow will take thought for 
the things of itfeif : fufficient unto the day is 
the evil thereof. 

5 Mammon,'] A Syriac word} Riches, perfonified in the Eaftern manner. 
Clemens Alexandrinus rightly underftood this paflage. When our Lord fays, 
*< Ye cannot ferve two mafters, God and Mammon," he does not mean by 
mammon, merely money, but all thofe pleafures which money can fupply. And it 
is indeed impoflible for him, who has acquired a fublimeand trueknowledgeof God, 
to be a flave to thofe pleafures that are in oppofition to it.— Wakefield. 

^ Raiment.'} The robes of flate worn by the Eaftern kings were ufually white, 
as were thofe of the nobles among the Jews j and therefore the lily feems to be here 
chofen for the comparJfon.— Bifhop Pearce. 

7 Into the oven.'] The flalks of herbs and flowers are ufed in the Eaft for firiflgj 
fuel being in many places very fcarce.— »Dr. Prieftley. 



[ 81 ] 

Time. f Judge not, and ye (hall not be judged : P'ace. 

^'"'^^ condemn not, and ye fhall not be condemned : ^^"^^ 
forgive, and ye fliall be forgiven : give, and it 
fliall be given unto you : good meafure prefled 
down and (haken together^ and running over, 
Ihall men give into your bofom. For with the 
fame meafure that ye mete withal, it fhall be 
nieafured to you again. And he fpake a pa- 
rable unto them, Can the blind lead the blind ? 
fhall they not both fall into the ditch ? The 
difciple is not above his mailer : but every one 
r that is perfect fhall be as his mafter. ^And 

why beholdefl thou the mote that is in thy 
brother's eye, but confidereft not the beam 
that is in thine own eye ? Or, how wilt thou 
fay to thy brother. Let me pull out the mote 
out of thine eye ; and behold, a beam is in thine 
own eye? Thou hypocrite, firft caft out the 
beam out of thine own eye, and then fhalt thou 
fee clearly to cafl out the mote out of thy bror 
ther's eye.^ 

Give not that which is holy unto the dogs, 
neither caft ye your pearls before fwine, left 
they trample them under their feet, and turn 
again and rend you. 

Aflc, and it fliall be given you : feek, and 
ye fhall find : knock, and it ftiall be opened 
unto you : for every one that afketh, receiveth; 
and lie that feeketh, iindeth; and to him that 
knocketh it fhall be opened. Or what man is 
there of you, whom if his fon afk bread, will 
he give him a ftone ? Or if he afk a fifh, will 
he give him a ferpent ? If ye then being evil . 
know how to give good gifts unto your children, ' 

^ Luke vi. 37—40. 8 Matt. vii. 3 — 17. 

^ Thy brother's eye.] In the Talmud are the following proverbs : They who 
fly to others, ake he i'mall pice <<i wood out of thy leeth, are anfwered by, 
*' take the beam out of thine eyes."— Hanrim )nd and Lightfoot. 

9 Sw'ine^'] Dojs and fwine were held in abhorrence by the Jews. Deut* 
xxiii. i3j Eccl. ix. 4 5 Diut. xiv. 8. 

M 



[ 82 ] 
Time, how much morc fliall your Father which is in ?iace. 



^^'"^ heaven give good things to them that a(k him ? 
Therefore all things whatfoever ye would that 
men (hould do to you, do ye even fo to them : 
for this is the law and the prophets.' 

Enter ye in at the ftrait gate : for wide Is 
the gate, and broad h the way that leadeth to 
deftru6tion, and many there be which go in 
thereat : becaufe ftrait is the gate, and narrow 
h the way, which leadeth unto life, and few 
there be that find it. 

Beware of falfe prophets, which come unto 
you in fheeps' clothing, but inwardly they are 
ravening wolves. Ye (hall know them by their 
fruits. Do men gather grapes of thorns, or 
figs of thiftles ? Even fo every good tree bring- 
eth forth good fruit, but a corrupt tree bringeth 
forth evil fruit.* "A good man out of the good 
treafure of his heart, bringeth forth that which 
is good ; and an evil man out of the evil trea- 

* Every tree that bringeth not forth good fruit, is caft down and 
thrown into the fire. 

^ Luke vi. 45. 

'^ The iazo and the prophets.'] Meaning the whole Bible, or Old Teftament. 
*' This is the purport of all the precepts, concerning the relative duties of man 
to man, \vhich are delivered throughout the Bible." The Jewb included under 
the title of the law, what is called the Pentateuch, or the five books Genefis, 
Exodus, Leviticus, Numbers, and Deuteronomy ; which were probably all written 
by Mofes, except fomefew unimportant infertions made in fucceeding times, and 
the laft chapter of Deuteronomy, where the account of his death, and hischaradler 
are given 5 which is fuppofed to have been added by Jofhua his fucceffor. This 
comprehendsthe mod ancient part of the Jewifli fcriptures. T4:ie next divifion 
of the Bible, from Deuteronomy to the end of the fecond book of Kings, which 
IS hiftorical, was called the latter prophets; becaufe they appear to have been 
compofed by prophetical men ; either prophets, or educated in the fchoois cf 
the prophets. See i Chron. xxix, 29; 2 Chronicles xii. 155 xx. 34; xxvi. 
22.; xxxii. 32, &c. The next portion from Ifaiah to Malachi, excluding the 
book of Daniel, was ftiled the former or f^perior prophets. But the threeiold, 
and more natural, divifion of the Bible, into the law, the prophets, and the Ha- 
giographia, appears to be advreted to by our Saviour' in the following pafTage of 
St. Luke : " Thefe are the words which I fpake unto you whilft I was yet with 
you ; that all the things muft be fulfilled, which were written in the law of Mofes j, 
and the prophets, and the Pfalms, concerning mej c, xxiv. v. 44.— 'Wakefield. 



[ 83 ] 

Time, fure of hIs heart, bringeth forth that which is Place. 
^^"^''^ evil : for of the abundance of the heart his ^""^^ 
mouth fpeaketh. 

' Not every one that faith unto me, Lord, 
Lord, (hall enter into the kingdom of heaven : 
but he that doeth the will of my Father which 
is in heaven. Many will fay to me- in that 
day. Lord, Lord, have we not prophefied in 
thy name? and in thy name have caft out 
devils ? and in thy name done many wonderful 
works ? And then will I profefs ' unto them, I 
never knew you: depart from me, ye that 
work iniquity. 

Therefore, whofoever heareth thefe layings 
of mine, and doeth them, I will liken him unto 
a wife man, which built his houfe upon a rock; 
and the rain defcended, and the floods came, 
and the winds blew, and beat upon that houfe, 
and it fell not: for it was founded upon a rock. 
And every one that heareth thefe fayings of 
mine, and doeth them not, fhall be likened 
unto a fooliih man, which built his houfe upon 
the fand: And the rain defcended,3 and the 
floods came, and the winds blew, and beat upon 
that houfe ; and it fell ; and great was the fall 
of it. 

And it came to pafs, when Jefus had ended 
thefe fayings, the people were aftonifhed at his 
doctrine : for he taught them as one having au- 
thority, and not as the fcribes. *^When he 
was come down from the mountain, great mul- 
titudes followed him. 

* Matt. vii. a I to the end. ^ Matt. viil. i. 

5 Many will fay to me.'] Hence it follows, that fome who had received 
the gifts of the Spirit, became afterwards immoral, — Newcome. 

3 And the rain defcended.'] In the Holy Land, the rain is apt to fall in grea* 
torrents, fo as to fweep the rocky hills, which are but (lightly covered with the foil' 
— Dr. Prieftley. It is fo in other countries, in the neighbourhood of the Tropicks* 
The rains of thefe Northern regions are but dews, compared to the violent torrent^ 
which burft frqm.the clouds in that climate.— Wakefield. Jacobus de Vitriacoj 



[ 84 ] 

Time. §. 37. Christ heals the Centurian's servant. P'^^«- 

A.D. 3 Now when he had ended all his fayings in Caper- 
^^'- the audience of the people, he entered into "a""^- 
Piffov-r Capernaum. And a certain centurion's fer- 
vant, who was dear unto him, was lick, and 
ready to die. And when he heard of Jefus, 
he fent unto him the elders of the Jews, be- 
feeching him that he would come and heal his 
fervant. And when they came to Jefus, they 
befought him inftantly, faying, T'hat he was 
worthy for whom he (hould do ♦"his : for he 
loveth our nation, and he hath built us a fy- 
nagogue. Then Jefus went with them. And . 
when he was now not far from the houfe, the 
centurion fent friends to him, faying unto him, 
Lord, trouble not thyfelf, fori am not worthy 
that thou fhouldefl: enter under my roof, 
Wherefore neither thought 1 myfelf worthy 
to come unto thee: but fay in a word, and my 
fervani (hall be healed, f or I alfo am a man 
fet under authority, having under me foldiers; 
and 1 fay unto one, Cj o, and he goeth ; and to 
another, Come, and he cometh; and to my 
fervant. Do this, and he doeth it. When" 
Jefus heard thefe things, he oiarvelled at him, 
and turned him about, and faid unto the people 
that followed him, I fay unto you, I have not 
found fo great faith, no, not in ifrael. "■ Many 
fliall come from the eaft and NAeft, and fhall fit 
down v^ith Abraham, and ifaac, and Jacob, in 
the kingdom of heaven. But the chiioren of 
the kingdom fhall becafloutinto cuter darknefs:4 

' Luke vii. i — 9. ^ Mate. viii. 11, rz 

in his defcription of the v/eacher of the Holy Land, obferves, that '* though the 
rerurns of the rain in the winter are not extremely frequent, yet, that wlien it 
does rain, the water is wont to pour down with great violence, three or four days 
and nights together, enough to drown the whole country. — Harmer. 

4 Outer darkvep.'] Tlis phrafe, wliich is often ufed after the kingdom of 
heaven had been compared to a banquet, ccnt.iins a beautiful allufion to theluftre 
of thcfe illuminated rocms, ,in which fuch feafts were generally celebiated, as oy^ 



[ 85 ] 

Time, there (hall be weeping and gnafhing of teeth. Place. 
^■^^'^ "And they that were fent, returning to the houfe, ^■^"f^ 
found the fervant whole that had been Tick. 

§, 38. Christ restores to life the son of 

a widow of Nain. 

A. D. o And it came to pafs the day after, that he Naln. 

3^' went into a city called Nain; and many of his 
Pairover ^^^Iples Went with him, and much people. 
Now when he came nigh to the gate of the ity, 
behold, there was a dead man carried out, the 
only fonof his mother, and ihe was a widow; 
and much people of the city was with her. 
And when the Lord faw her, he had compaf- 
fion on her, and faid unto her, v\ eep not. 
And he came and touched th^ bier : ^ and they 
that bare him ftood iiill And he faid. Young 
man, 1 fay unto thee, nrife. And he that was 
dead, lat up, and began to fpeak. And he de- 
hvered him to his mother. And there came 
a fear on all: and they glorified God, faying. 
That a great propiiet is nfen up among as ; 
and that \ iod hatn vilited his people. And. 
this rumour of him went forth throughout all 
Judea, and throughout all the region round 
about. 

" Luke vi?. lo. ^ Luke vii. ii — 17. 

pofed to that darknefs which ;urrounded thofe Aho by night were turned out. But 
ic alfo rometimss goes yet farther, when the perfons exduded are fuppofed to be 
thrown into a dark dungeon. Compare Matt. xxij. 13J xxv. 30 j and judc 
xiii. — D.iddridge m loc. 

5 Much people. '\ Jofephus cont. Apion ii. 26, fjieaking of the Jewifh funerals 
fays, th.-it Moies ordained, that all the Jews who chanced to meet a corpfe going to 
to be buried, fhnuld attend it, and join in the lamentation. In this Jofephus 
fpoke a; a pharilee, meariing, that this was one of the traditions of the elders, 
which the phaiifees looked upon as the ordinances of Mofes, and agreeably to this 
(no doubt) the cufiom was in Jofcphus's time; who would never have faid to 
Apion, cha: the law required it, if the practice had not been fuitable to the tradi- 
tions, which he efteemed a part ot the law. — Bifliop Pearce. 

^ ThebierJ] The people of the Eail bury the dead without coffins j but they 
carr)- them. to the grave ot\. a bier which is {haped like one.—rHarmer. 



L 86 ] 

Time. ^ §. 39, Chrisfs ciiiswer to the disciples sent Piacc 
hy John the Baptist. ^-'^^ro 

" And the difciples of John* fhevved him all ^^^'•''• 
the e things. And John calling unto him two 
of ins difciples, fent them unto Jefus, faying, . 
Art thou he that (liould come ? or look v^e for 
another? When the men were come unto 
him, they faid, John Baptiil hath fent us unto 
thee, faying, Art thou he that fhould come ? 
or look we for another? And in the fame hour 
he cured many of i/;^ir infirmities and plagues, 
2nd of evi! fpirits : and unto many that were 
blind, he gave fight. Then Jefus anfwering 
faid unto them, Go your way, and tell John - 
what things ye have feen and heard: how that 
the blind fee, the lame walk, the lepers are 
cleanfed, the deaf hear, the dead are raifed, to 
tlie poor the gofpel is preached. And blelTed 
is hc^ whofoever (hall not be offended in me. 

And when the meffengers of John were de- 
parted, he began to' fpeak unto the people con- 
cerning John, What went ye out into the 
wildernefs for to fee ? A reed fhaken with the 
wind? But what went ye out for to fee? A 
man clothed in foft raiment? Behold, they 
which are gorgeoufly apparelled, and live de- 
licately, are in kings courts. But what went 
ye out for to fee? A prophet ? Yea, I fay unto 
you, and much more that a prophet. <> For 
this is he of whom it is written. Behold, I fend 
iTiy meffenger before thy face, which fhall pre- 
pare thy way before thee. Verily I fay unto 
you, Among them, that are born of women, 
there hath not rifen a greater than John the 
Baptift: notwithftanding he that is leaf!: in the 
kingdom of heaven is greater than he. And 

P Luke vll. iS — 26. "5 Mattb. Ix. 10 — 15. 

* in be prion. Matt, xi. 2, ■ 



r 87 3 

T'me. from the days of John the Baptiil: until now, p'««^- 
'w-v'^j the kingdom of heaven fufFereth violence, and 
the violent take it by force. For all the pro- 
phets, and the law propheiied until John. And 
if ye will receive zV, this is Klias, which was for 
to come. He that hath ears to hear, let hiin 
hear.^ ''And all the people that heard 
hirn^ and tlie publicans, judiiied God, beins: 
baptized with the baptifm of John. But the 
pharifees and lawyers rejected the counfel of 
God againfc themfelves, being not baptiz,ed 
of him. 

And the Lord faid, Whereunto then (hall I 
liken the men of this generation ? and to what 
are they like ? They are like unto children fit- 
ting in the' market-place, and calling one to 
another, and faying, We have piped unto you, - 
and ye have not danced; we have mourned to 
you, and ye have not wept. For John the 
Baptift came neither eating bread nor drinking 
wine; and ye fay. He hath a devil. The Son 
of man is come eating and drinking ; and ye 
fay, behold a gluttonous man, and a wine- 
bibber, a friend of publicans and finners. But 
wifdom is juflifieds of all her children. 

"■ Luke vii. 29 — 35. 

T-Let h'mhear.'] i.e. " Let them, who are free from prejudice, obftlnacy, 
and every evil afxcttion of the mind, confider thcfe things and underftand." This 
appears to have been the conftant addrefs of our Lord, on every occafion ; and his 
condudl conformed to it. He ever made his appeals to the genuine feelings of 
the ifndepraved heart. He gave a fufficiency of evidence at all times, fafScient 
for the convidion of a docile and ingenuous fr-ame of mind : and more would not 
have been confiftent with the defign of unerring Wifdom, which aims at our con- 
verlion by the mild methods of perfuafion, and loves to exercife our reafoning fa- 
culties, and to make a proper trial of our virtue. She never wifhes to force into 
belief the obflinate and corrupt, who induftrioufly fet themfelves in oppofition to 
her foi:ci:aUons ; who refill the truth, even in proportion to the energy of its at- 
teftations } and are the more hardened by every tender of Divine mercy, and the 
very means of conviftion. " They love darknefs better than light, becaufe their 
deeds are evil." — V/akefield. 

^ JVifdom h jufilfied.'] The meaning of the laft claufe is this: *< However 
ftrange a-nd abfurd the diflerent proceedings of John and myfelf may apjse.-ir to the 



[ 88 ] 

§. 40. Christ upbraids the Jews for their Place. 
unthankfulness and impenitence \ praises ' ^^ 
Gody and invites sinners to his religion. 
^ T)^ 'Then began he^ to upbraid the cities wherein Galilee. 

31 moll of his mighty works were done, becaufe 
afrer 7.d they repented not. Woe unto thee, Chora- 
Paflbver ^in ! woe unto thee, Bethfaida ! for if the 
mighty works, which were done in you, had 
been done in Tyre and Sidon,'. they would 
have repented long ago in fackcloth and afhes.^ 
But I fay unto you, it (hall be more tolerable 
for Tyre and Sidon at the day of judgment, 
than for you. And thou, Capernaum, which 
art exalted unto heaven, (halt be brought down 
to hell ■? for if the mighty works, which have 
been done in thee, had been done in Sodom,'* 

* Matt. X5. 20 to the end. 

erroneous judiiments'ofperverfe men } Lifinke Wifdom, in conformity,, to uhich 
vve have both condiidled ourfelves. knows it to be good and proper j and it will 
recoaimend itfclf, upon examination, to the intelligent and unprejudiced mind."'— 
Wakefield. 

9 To vpbraid.'] u e. To remoiiflrate or ad-vntixc, as one who was Jorry for 
them, and lyyj'j^atbimed with their unhappy ftate. See note 8, page 70, 

^ Tye and Sydon.'] Heathen cities, contiguous to Palefiine ; extremely cor- 
eupt in their manners, but without the fame advantages of knowledge, and the 
fame inducements to believe in Jefus, as the Jews enjoyed. — Wakefield. ■ 

^ In fackcloth and ejloes.l It was cuftomary with the Jews, in times of mourn- 
ing and afB.fl'ion, to clothe themfelves in fackcloth, to fit among aflies or dirt, 
and pour it upon their hands. See Jof. vii. 6j i Sam. iv. 12 j Efther iv. 35 
job ii. 8 ; If. Iviii. 5, Sec. fee too Rev. xviii. 19. The fame cuftom is known 
to have prevailed among other nations. — Wakefield. 

3 He//.] This is a Hebrew term of fpeech, denoting the lowcft degree of 
mifsrv, or utter deftruftion : fee i Ssm. ii. 6j If. xiv. 11 — 16; Ivii. 9, &c* 
The Greek word, A^'r.Sj {y^des) is very wrongly tranflated ircll : for it never has 
any fuch fignification. It correfponds to the Hebrew word, ^I^J^^ ^^'^ always 
means the grave, or the receptacle of the dead. — Our tranfiators have retained 
its proper meaning in i Cor. xv. 55. To glveone decifive proof of this afiertion, 
vvhich will not, however, be at all difputed by any reader, converfant in the He- 
brew language. The Pfalmift fays : — '• Cords of the {^rave encompafied me j 
fnares of death overtook me." Pf. xviii. 6j where one claufe explains the other. 

* Sodom.] A city annihilated long before our Saviour's time. The meaning, 
therefore, is; " If the miracles which have been done in thee, had been performed- 



» 



r 89 J 

Time, it would havc remained until this day. But I Place. 
^ fay unto you, that it Ihall be more tolerable for '"^'"'^"^ 
the land of Sodom in the day of judgment, 
than for thee. 

At that time Jefus anfwered^ and faid, I 
thank, thee, O Father, Lord of heaven and 
carta, becaufe thou haft hid thefe things from 
the v\iie and prudent, and haft revealed them 
unto babes, j^ven fo, father: for fo it leemed 
good m thy fight. All things are delivered unto 
me of my c ariier : and no man knoweth the 
Son but tne r atiier ; neither knoweth any man 
the tatlier, fave the fun, and he to whomfoever 
the Ion will reveal tiim. 

Come unto me, ail ye that labour, and are 
heavy laden, and i Wiil give you reft. Fake 
my yoK.e upon you, and learn of me ; for i am 
meek, and lowiy in heart: and ye Ihali find reft 
unto your fouls, i* or my yoke is eajy, and my 
burden is light. 

§. 41. Christ, at the Pharisee's feast, re^ 
mits the sins vj ajemate penitent, 

A. D. s And one of the pharifees delired him that Galilee. 
. 3»' he would eat with him, And he went into the 
p^^ ^^ phanfee's houfe, and fat down to meat. And, 
behold, a woman in the city, which was a {in- 
ner, when ftie knew that J ejus lat at meat in 
the phanfee's ho ale, brought an alabafter box 
of ointment j and itood at his feet behind him 

* Luke vii. 36, to the end. 

in the days of Abraham, in the fi^ht of theinhaBitaniS of Sodom, "a people of fuch 
execrable wickednefs! the good effeft of them wouid have continued vifible, evea 
to this day, in the manners of tha: people." Bifhop Pearce obferves upon the 
paflage, that this prophecy received its full completion in the fubiequent wajof the 
Jews with the Roman f eople j and chat no traces are now remaining of Beihfaida, 
Chorazin, or Capernaum."— Wakefield. 

5 Jefus an/wend.] This word i-- ufed here after the Hebrew manner, without 
implymg a previous queftion } and fo m other places of the Holy Sciipcares. See 
Exod. XV. 21 i Deut. xxv. 9} 2 Chron. xxxiv. 15, &c, Biihop Pearce refers to 
a fxmilar inftance, Jof. Antiq. vi. 13, 2. — V^akefield, 

N 



t 90 1 

Time, weeping, and began to wafh his feet* with tears, Place. 



^^"^'^^ and did wipe them with the hairs of her head, 
and kifled his feet, and anointed them with 
the ointment. Now when the pharifee which 
had bidden him faw //, he~ fpake within him- 
felf, faying. This man, if he were a prophet, 
would have known who, and what manner of 
woman this is that toucheth him : for (he is a 
iinner. And Jefus anfwering faid unto him, 
Simon, I have fomewhat to fay unto thee. 
And he faith, Mafter, fay on. There was a 
certain creditor which had two debtors : the 
one owed five hundred pence, and the other 
fifty. And when they had nothing to pay, he 
frankly forgave them both. Tell me there- 
fore, which of them will love him mofl; ? Simon 
anfwered and faid, I fuppofe that he to whom 
he forgave moil. And he faid unto him, 
Thou haft righdy judged. And he turned to 
the woman, and faid unto Simon, Seeft thou 
this woman? I entered into thine houfe, thou 
gaveft me no water for my feet : but fhe hath 
waftied my feet with tears, and wiped them 
with the hairs of her head. Thou gaveft me 
no kifs;7 but this woman fmce the time I 
cztnQ in hath not ceafed to kifs my feet. Mine 
head with oil thou didft not anoint : but this 
woman hath anointed my feet with ointment. 
Wherefore I fay unto thee, Her fins, which 
, are many, are forgiven ; for fhe loved much : 
but to whom little is forgiven, the fame loveth 
little. And he faid unto her, Thy fins are 

^ To tjoajh hisfeet.1 It was a cuftom among the Jews to wafh the feet, after 
they had been walking, and before they went to their meals. They wore n» ftock- 
ings, as we do j and before they laid themfelvcs down on their couches, as they 
were ufed to do at their meals, they put off their (hoes or fandals which h%d no 
upper-leather, as ours have, and were only tied about with ftrings called latchets, 
— Bifliop Pearce. 

7 No k'tfs.^ This was a cuftomary mode of welcoming a friend, or falutin^ an. 
acquaintance. 



[ 91 ] - 

Time, forgiven. And they that fat at meat with Place. 

^^v^ him began to fay within themfelves, Who is ^-'vn-' 
this that forgiveth fins alfo ? And he faid to 
the woman. Thy faith hath faved thee; go 
in peace. 

§.42. Christ passing again thro' Galilee^ 
heals a demoniac ; the Scribes and Pha- 
risees blaspheme the Holy Spirit, 
^* ^* ' And Jefus went about all the cities and ^^^'^^^* 
after 2d Villages, teaching in their fynagogues, and 
Paffover preaching the golpel of the kingdom, and heal- 
ing every ficknefs and every difeafe among the 
people. "And the twelve were with him. And 
certain women, which had been healed of evil 
fpirits and infirmities, Mary called Magdalene,^ 
out of whom went feven devils ; and Joanna 
the wife of Chuza, Herod's fteward, and Su- 
fanna, and many others, which miniftered 
unto him of their fubftance. 

''And they went into an houfe. And the mul- Caper- 
titude Cometh together again, fo that they could "^"°^* 
not fo much as eat bread. And when his 
friends heard of it^ they went out to lay hold 
of him : for they faid. He is befide himfelf. 

^ Then was brought unto him one pofTefTed 
v/ith a devil, blind and dumb: and he healed 

*Matt. ix. 35. " Lukeviii. I — 3. ''Markiii. 19 — 21. >" Matt. xii. 22—- 37, 
^ Mary called Magdalene.'] Mary Magdalene is commonly thought to have 
been a prollitute, before fhe came to the knowledge of Jefus, and then to have 
been remarkably penitent. So hiftorians and painters reprefent her : but neither 
from thispaflage, nor from anyother of the N. Teft. can fuch a fuppofition be drawn. 
She is here reprefented as one who had been poffefled with feven devils, and as one 
among other women who had been healed by Jefus of evil (or wicked) fpirits and 
infirmities. As well might Joanna and Sufanna mentioned in ver. 3, come in 
for a fhare of the cenfure, as this Mary Magdalene ; for they feem to have been 
difpoflefled likewife by Jefus, according to Luke's account of them. They had 
all bad infirmities (of what fort it is not faid), and thofe infirmities were occa- 
fioned by evil fpirits within them : and Jefus had healed them all : but Mary 
Magdalene by her behaviour and conftant attendance on Jefus in his life-time, at 
his crucifixion, and at his grave, feems to have exceeded all the other women i^ 
duty and refpe^ to his perfun,— Bifliop Pearce. 



I 92 ] 

Time, him, Infomuch that the blind and dumb both P^acs 
^'^^^r^ fpake and faw. And all the people were ^^'^^ 
amazed, and faid, Is not this thefon of David? 
But when the pharifees heard zV, they faid. 
This fe/iow doth not caft out devils, but by 
Beelzebub the prince of the devils. And Jefus 
knew their thoughts, and faid unto them, Every 
kingdom divided againft itfelf is brought to 
defolation : and every city and houfe divided 
againd itfelf (hall not ftand. And if Satan caft 
out .^atan, he is divided againft himfelf ; how 
Ihall then his kingdom ftand? And if i by Beel- 
zebub caft out devils, by whom do your chil- 
dren caft th^m out ?^ therefore they fliall be 
your judges. But if caft out devils by the 
Spirit of God, then the kingdom of God is 
come unto you. Or elfe, how can one enter 
into a ftrong man's houfe, and fpoil his goods, 
except he iirft bind the ftrong man ; and then 
he v.ill fpoil his houfe. He that is not with 
ir^e, is againft me : and he that gathereth not 
with me, fcattereth abroad. \A' herefore I fay 
unto you, All manner of fin and blafphemy 
fell be forgiven unto men ; but the blafphemy 
againji the Holy Ghoft fliall not be forgiven 
unto men. And whofoever fpeaketh a word 
agdinft the Son of man, it ftiall be forgiven 

9 ID your children cof; them out?'\ That the Jews of Jefus' days attempted 
to caft out devils, appears from what is faid in Mark ix. 38 j Luke ix 49 j and 
Adts xix. 13. In all which places, though the Exorcifts are reprefented as mak- 
ing uie of the name of fefus, it feems as )f they had long pradlifed exoicifm, but 
had then made ufe of his name, as thinking that it would be more effe£lual than 
thofe of Abraham, Ifaac, Solomon, &c. wh ch they had before made ufe of. See 
Jof. Antiq. viii. 2, 5^ and fee the note on Matthew viii. 28. — Bifhop Pearce. 
It appears from Tofeph. Ant. viii. 2, p. 230. (Ed. Frob.) that the Jews pre- 
tended for r' any ages, as far down as ths reign of Vefpafian, to the power of cu- 
ring daemoniacs, by a certain art communicated by G.)d to Solomon, for the gene- 
ral benefit of mankind. They employed for this purpofe certain forms of incan- 
tation and exorcifm, aflifted and recommended by fome previous ceremonies. 
He adds alfo, that the method of expuifion, delivered down by Solomon, was 
frequently praftifed with fuccefs in his t rr^t ; and relates a particular instance of 
?he expuifion of a dsemon, exhibited before Vefpafian and his fons.— rWakefidd, 



[ 93 ] 

Time, him : but whofoever Tpeaketh againft the Holy Pake. 
^-^^^TKJ Ghoft, it (hall not be forgiven him, neither in ^-^vn^ 
this world, neither in the world to come.^ 
Either make the tree good, and his fruit good; 
or elle make the tree corrupt, and his fruit cor- 
rupt : for the tree is known by his fruit. O 
generation of vipers, how can ye, being evil, 
fpeak good things ! for out of the abundance 
of the heart the mouth fpeaketh. A good 

' Agalrji the Holy Ghcji.'j The contex! dearly fhews, that what is meant by 
the bl i'phemy of the I'pirit, is " perverfely to refift, and to beiie wirh contumacy, 
againft plain and fatisfadlory evidence, th^ operation and interfetence of the holy 
Spirit of God." Therefore, thofe men who rejeft the Chriftian Revelation, '.vith- 
out contemplating its claims with diligence, candour, and exadnefs, upon a preci- 
pitate prelumption of its faifhuod ; and thofe who refufe their alTent to thac degree 
of moral evidence of which alone thefe fubjedls are capable, and which they would 
think fufficiently fatisfa£lo:y in other cafe , and the ordinary occunences of life; 
are, in my opinion, as nmch guilty of the fin of biafphemy in our times, as thefe 
cavilling and hypocritical piiarilees we;e in the days of Chrift. Whofo will ee 
deceived, let him be deceived. — Wakefield. 

* In the ivorld to «»?£.] The unreierved affirmation In the conclufion of this 
verfe muft b'= interpreted, as well as th' preceding verfe, with confiderable qualifi- 
cation. " Will not be forgiven him," mult fignify, " will not readily be forgiven 
—will not be efteemed a common and ven:al fault." The Eaflern mode of expref- 
fion conltantly requires fuch limlration, as I have before obferved. And a tacit 
comparifon is aifo implied; as, ** a (in againft tlie Son of Man will be mnre eafily 
forgiven, than a fin againft the Holy Spnic.'" — Wakefield. The Greeix word 
feeras to fignify age here, as it often does in the New Teftamenr, (fee Matt. xiii. 40; 
xxiv. 3; Col. I. 26; Eph. iii. 5, 21) and accorJing t3 its moft proper fignifi- 
cation. If this be fo, then thh age means the Jewifh one; the age while their law 
fubfifte ., and was in force, and the age to come (fee H.b. vi. 5; Eph. ii. 7.) 
means that under the Chriftian difpenianon. Under the Jewifh la-v there was no 
forgivenefs for wilful andpvefumptuous fins; concerning them it is faid in Numb. 
XV. 30, 31, *' The foul which doech aught prefumptuouHv, tne lame reproacheth 
the Lord a d that foul fiiill be cut nft' from among his people, becaufe he hath 
defpifed the wor; of the Lord, and hath broken his c^mmandmenis." See to the 
fame purpofe Numb. xxxv. 31; Lev. xx. 10; and i S^m. ii. 25. With regard 
to the age to coniCy or the Chriftian difpenfation, no forgivenrfs could be expc<^ed 
for fuch finners as thefe Pharifees were; becauf;, when they blafphemed the holy 
Spirit of God, by which Jefus wrought his miracles, they reje£led the only means 
of forgivenefs, which was the merit of his death applied to men by faith, and which 
und T C riftianity was the only lacr fice that could aione for fuch a fin; in this 
fenle (as things then ftood with them) their fin uas an unpardonable one. But 
then it is not to be concluded fern hence, that if they repented of this biafphemy, 
they could not obtain foigivenefs.— Bi/hop Pearce. 



C 94 1 

Time, nian out of the good treafure of the heart, P^ace. 

^'^'^^ bringeth forth good things : and an evil man ^'^'^ 
out of the evil treafure, bringeth forth evil 
things. But I fay unto you, that every idle 
word that men (hall fpeak, they (hall give ac- 
count thereof in the day of judgment. For 
by thy words thou (lialt be juftiiied, and by thy 
words thou (lialt be condemned. 

§. 43. Christ 7'ebiikes the Scribes and Pha- 
risees demanding a sign of him. 

' J * ^Then certain of the fcribes and of the pha- Caper- 
af:er 2d rifccs anfwcrcd, faying, Mafter, We would "^"^* 
Pafiuver fee a fign from thee. But he anfwered and 
faid unto them, An evil and adulterous gene- 
. ration feeketh after a fign, and there (hall no 
fign be given to it, but the fign of the prophet 
Jonas. For as Jonas was three days and three 
nights in the whale's belly : fo (hall the Son of 
man be three days and three nights^ in the heart 
of the earth. The men of Nineveh (hall rife 
in judgment with this generation, and (hall 
condemn it, becaufe they repented at the preach- 
ing of Jonas ; and, behold, a greater than Jonas 
U here. The Queen of the fouth (hall rife up 
in the judgment with this generation, and (hall 
condemn : for (he came from the uttermoft 

2 Matt. xii. 38—42. ^^ 

3 T^hvee dap and three night i.'\ Our Lord rofe from the grave on the day but 
one after his crucifixion, fo thar, in this computation before us, the part of the 
day on which he was crucified, and the part of that on which he rofe again, are 
feverally eftimated as an entire day; fee Gen. i. 5, 8, &c. Nor is there the leaft 
impropriety or fingularity in calling the day after to-morrow the third day. It Is 
well known, that the Hebrew phrafe for ** yefterday and the day before," was 
** yefterday and the third day ;" fee Gen. xxxi. 2, 5, &c. and Luke xiil. 32. 
1 have been thus particular in illuftrating and confirming what may be called a plain 
and obvious aflertion ; becaufe the propriety of the expreffions, ** three days and 
three nights," and <* the third day," as applied to our Saviour's refurredlion, has 
been concroverted by fome writers of much malice and little leamJngo Such are 
slvvays the m->ft uncnndid and difputatious.—Wakefield. 



i 95 ] 

Time, parts of the earth4 to hear the wifdom of Solo- P'ac-- 
^"""^^ mon: and, behold, a greater than Solomon is ^-^^ 
here. ^No man when he hath lighted a candle, 
putteth it in a fecret place, neither under a 
bufhel, but on a candleftick, that they which 
come in may fee the light. The light of the 
body^ is the eye : therefore, when thine eye is 
fingle, thy whole body alfo is full of light : 
but when thine eye is evil, thy body alfo is full 
of darknefs. Take heed, therefore that the 
light which is in thee be not darknefs. If thy 
whole body therefore be full of light, having 
no part dark, the whole fhall be full of light, 
as when the bright fhining of a candle doth 
give thee light. ''When the unclean fpirit is 
gone out of a man, he walketh through dry 
places,^ feeking reft, and findeth none. Then 

^ Luke xi. 33 — 36. '' Matt. xii. 43, 45, 

■* Uttermoji parts of the earth.'] This e;cpre/Iion (which is from the Hebrew, 
and might, perhaps, be more properly rendered yro»2 the extremities of the land) is 
hyperbolical and comparative. She, who is here called a " queen of the fouth,'* 
Is faid to be in the origirjal (i Kings x. i) *•' the queen of Saba j" that is, of 
Saba, a city and province of Arabia Felix, a country which bordered upon Palsfline 
to the fouth, or fouth-eafh And the diftance which fiie muft have come, was 
great indeed, when compared with the fituation of cur Lord in this particular, who 
was himftif a Jew, and born in Judea. — Wakefield. 

5 The light of the body.] See Matt. vi. 22, 23. Thefe paflages, divefted of 
the metaphor^ which is quite after the Eaftern manner, may be thus underftood: 
*' Reafon, a principle that can diftinguifh between good and evil, is given uuro 
man for the diredlion of his conduct. If this principle continue undepraved, the 
condii£l will be fuch as becoiDes an intelligent and a reafonable creature. But if 
that principle which ihould regulate, be itielf corrupt, what fecurity can be found 
from error and depravity?" — Wakefield. 

* Dry places.] Or, more exadlly, places v/itbout ivater', that is, *' defolate and 
barren places." Water, in thofe hot countries, is the moft important article of 
life J which Ihews the propriety of this expreHion, and accounts for the great value 
fet upon wells in thefe climates, fo often adverted to in the early hiilory of the 
Bible. See Gen. xxi. 19, 30} xxvi. iSj Pf. Ixxxiv. 6 ; Ifaiah i. 30. The jews 
too, as Grotius fays, were of opinion that daemons delighted in defe:t and folitary 
places ; and I have met with a paffage to this effect in fome par.t (if I rightly re- 
member) of the works of Clemens Alexandrinus. This might be grounded upon 
obfervation. Madmen were driven from fociety, and are fpoken of the New Tefta- 
ment as living *' among the tombs j'* and they who laboured under the power of 
melancholy, would naturally refort to unfrequented parts of the country.— Wakefield. 



t 96 ] 

Time, he faith, I will return into my houfe from P^ace. 

^•^y^ whence I came put ; and when he is come, ^^^^^ 
he findeth /V empty, fwept, and garnifhed. Fhen 
goeth he, and taketh with himfelf feven other 
fpirits more wicked than himfelf, and they 
enter in, and dwell there : and the hf^Jiate of 
that man is worfe than the firft. Kven fo Ihall 
it be alfo unto this wicked generation. 

§.44. Christ proclaims who are the 

truly blessed. 
«>■ 

A. D. c p^^^ itcam^e to pafs, as he fpake thefe things, Caper- 

^^* a certain woman of the company lifted up her naam. 

Paiiover voicc and faid unto him, Bieffed is the womb 

that bare thee, and the paps which thou haft 

fucked. But he faid, Yea, rather bieffed are 

they that hear the word of God, and keep it. 

§. 45. Christ declares that he regards his 
disciples with brotherli) and filial affection. 

A. D. d While he yet talked to the people, behold, Caper- 
3^- his mother and his brethren^ ftood without, "^um. 

p^^^^j'jl. defiring to fpeak with him, and could not 
come at him for the prefs. ^ Then one faid 
unto him. Behold, thy mother, and thy breth- 
ren ftand without, defiring to fpeak with thee. 
But he anfwered and faid unto him that told 
him, Who is my mother, and who are my 
brethren? And he ftretched forth his hand 
towards his dilciples, and faid. Behold my mo- 
ther, and my brethren ! For whofoever (hall 
do the will of my Father which is in heaven, 
the fame is my brother, and fifter, and mother. 

<= Luke xl. 27, 28. «' Matt. xil. 46. * Luke viii. ig. 

^ Matt. xii. 47, to the end. 

7 His mother and his brethren.'] Our Lord's reply feems Imputable, in fome 
degree, to the conduft of his relations, recorded Mark iii, 21.— Newcome, The 
word brother often means more diftant relations.— Bilhop Pearce. 



Z 97 1 

Time. §. 46. Christ at the Pharisees' s table no- Places. 
*-''^'"*^ tices and severely reproves the hypocrisy ^"^"^^"^ 

of the Pharisees, Scribes, and Doctors 

of the Law, 

A. D. ^ And, as he fpake, a certain Pharlfee be- Caper- 
2i» fought him to dine^ with him; and he went in "^""^' 

after 2d ^^^^j fg^ down to meat. And when the Pha- 

^ ^"^^'^ rifee faw it^ he marvelled that he had not firft 

wafhed*^ before dinner. And the Lord faid 

unto him, Now do ye Pharifees make clean 

the outfide of the cup and the platter, but your 

inward part is full of ravening and wickednefs. 

Te fools ! did not he that made that which is 

without, make that which is within alfo ? But 

rather give alms of fuch things as ye havej 

and behold, all things are clean unto you. 

But woe unto you, Pharifees ! for ye tythe 

mint and rue, and all manner of herbs, and 

pafs over judgment and the love of God : thefe 

ought ye to have done, and not to leave the 

other undone. Woe unto you, Pharifees! 

for ye love the uppermoft feats in the fyna- 

gogues, and greetings in the markets. Woe 

unto you. Scribes and Pharifees, hypocrites I 

for ye are as graves which appear notj' 

6 Luke xi. 37, to the end. 

^ To dine no'ith hir».'\ The Greek word fignifics the firft eating In the day. 
The Jea's made but two meals in the dayj their firft meal may be called their 
breakfaft or dinner, becaufe it was both, and but a flight nieal. Their chief 
meal was fupper, after the heat of the day was cverj and the fame was the prin- 
cipal meal among the Greeks and Romans. Jofephus, in his Life, feet. 54, fays, 
that . *' the legal hour of the firft meal on the fabbath was the fixth hour of the 
day," or twelve o*clock at noon, as we call it. What the hour of the firft meal 
was on the other days of the week, he does not fay j but probably it was much 
the fame. — -Bifhop Pearce. 

5 TFaJhed.'\ I. e. dipped his hands in water. The quantity of this was to be 
as much as could be contained in the hollow of the hand, the fingers being prefled 
together and held up. — Wetftein in loc. 

' Graves ivh'ich appear not,'] Not being whited with lime; which was the 
praftice of the Jews, that they might be confpicuous, and therefore not approached 
or touched by a Jew, who was polluted if he came in contact with thera j Numb* 



t 98 3 

Time, and the men that walk over them^ are not P^^ce. 

' — "" — aware of them. Then anfwered one of the ^^"^^ 
lawyers, and faid unto him, M after, thus fay- 
ing, thou reproached us alfo. And he faid, 
V/oe unto you alfo, ye lawyers ! for ye lade 
men with burdens grievous to be borne, and 
ye yourfelves touch not the burdens with one 
of you'' fingers. Woe unto you ! for ye build 
the fepulchres of the prophets, and your fa- 
thers killed them. Truly ye bear witnefs that 
ye allow the deeds of your fathers : for they 
indeed killed them, and ye build their fepul - 
chres. Therefore alfo faid the wifdom of 
God, i will fend them prophets and apoftles, 
2nd fane of them they (hall flay and perfecute. ^ 
That the blood of all the prophets, which was 
fhed from the foundation of the world, may 
be required of this generation; from the blood 
of Abel unto the blood of Zacharias, which 
periflied between the altar and the temple : ve- 
rily I fay unto you. It fhall be required of this 
generation. Woe unto you, lawyers ! for ye 
have taken away the key of knowledge: ye 
entered not in yourfelves, and them that were 
entering in, ye hindered. And as be faid thefe 
things unto them, the fcribes and the Pharifees 
began to urge him vehemently, and to provoke 
him to fpeak of many things: laying wait for 
' him, and feeking to catch fomething out of 
his mouth, that they might accufe him. 

xk. 16.— Harmer. The burial-places of the Jews were commonly-fixed In retirefi 
and unfrequented parts of the country ; among mounrains, Mark v. 5 ; and rocks, 
ch. xxvii. 60. This was to avoid legal defilement, which was contrasted by touchJn;g 
any thing belonging to the dead j fee Numb. xix. 11, 14, 16; xxxi. ig, &c. 
'Aihich the jews interpreted of dead animals as well as of men. Maimon. de Sac. 
Pafch. vi. ij and Port. Mof. p. 2-83, ed. Pocock.— Wakefield. 

' Zacharias,'] See an account of tliis murder, 2 Chron. xxiv. 20, 21. 



[ 99 J 

Time. ^. 47. Chf'ist teaches his disciples and the Place. 
"-^^ multitude. ^"^ 

A. D. ^ In the mean time, when there were ga- At 

3i» thered together an innumerable multitude of Caper- 
after 2d people, infomuch that they trod one upon ano- "^""^' 
^'^'°''' th€r, he began to fay unto his difciples firft of ;^,;;;J^'' 
all, Beware ye of the leaven of the Pharifees, ,0 the ^ 
which is hypocrify. For there is nothing take of 
covered that (hall not be revealed, neither Cscnnt- 
hid that (hall not be known. Therefore, ^^'^"''^' 
whatfoever ye have fpoken in darknefs, fliall 
be heard in the light ; and that which ye have 
fpoken in the ear in clofets, (hall be proclaimed 
upon the houfe-tops. And 1 fay unto you, 
nny friends, Be not afraid, of them that kill the 
body, and, after that, have no more that they 
can do : But I will forewarn you whom ye 
ihall fear; Fear him, which after lie hath 
killed, hath power to caft into hell ; yea, I fay 
unto you, Fear him. Are not five fparrows 
fold for two farthings,^ ar^d not one of them 
is forgotten before God ? Bur even the very 
hairs of your head are all numbered. Fear 
not therefore; ye are of more value than 
many fparrows. Alfo i fay unto yotj, Vv ho- 
foever mail confefs me before men, him (hall 
the Son of man alfo confefs before the angels 
of God. But he that denieth me before menj 
Ihall be denied before the angels of Cjod, 
•And when they bring you unto the fynagogueSj 
and unto magiftrates and powers, take ye no 
thought how or what thing ye (hall anfwer, or 
what ye (hall fay. Foi the Holy Gho(\ (hall teach 
you, in the fame hour, what ye ought to fay. 

^ Luke xii. i — 9 * Luke xii. 11—21, 

3 Ttvo farthhigs,'] The fifth part of a Roman filver detiariuSf or penny. It 

was worth 7-|d. of our money j the five fparrows, therefore, in the market of Jeru- 

falem, cofl: about three halfpence. Mr. Pope has prettily alluded to this pailage, 

vvheahe fpeaks of the equal attention of Providence to all the creatures of his hands 

*' Who fees with equal eye, dS God of all, 

." An hero perifli, or a fparrow fall." 



t 100 ] 

'ime. And one of the company faid unto him, p* ^^^' 
^"^"^^ Mafter, fpeak to my brother that he divide the '•^'^'"^ 
inheritance with me. And he faid unto him, 
Man, who made me a judge or a divider over 
you? And he faid unto them, Take heed 
and beware of covetoufnefs ; for a man's life 
confifteth not in the abundance of the things 
which he poiTeiTeth. 

And he fpake a parable unto them, faying. 
The ground of a certain rich man brought 
forth plentifully. And he thought within him- 
felf, faying, What (hall I do, becaufe I have 
no room where to beftow my fruits ? And 
he faid. This will I do : I will pull down my 
barns, and build greater; and there will I 
beflow all my fruits and my goods. And I 
will fay to my foul. Soul, thou haft much 
goods laid up for many years: take thine eafe, 
eat, drink, andbQ merry. But God faid unto 
him. Thou fool, this night thy fou^ (hall be 
required of thee: then whofe (hall thofe things 
be which thou haft provided; fo is he that 
layeth up treafure for himfelf, and is not rich 
towards God.'' 

Sell that ye have,5 and give alms : pro- 
vide yourfelves bags which wax not old, a 
treafure in the heavens, that faileth not, where 
no thief approacheth, neither moth corrupteth. 
For where your treafure is, there will your 
heart be alfo. 

^ Luke xii. 33, to the end, 

•* Tky foul.'] That is, life. The rich man's own expreilion is alhided to, and 
turned againfl himieif.— Markland. 

5 Sell that ye have.'] This precept evidently is confined to the period when it 
<tfas delivered j and applied only to the early difciples of our Lord, who were placed 
in very peculiar circumft?.nces. EiHiop Pearce's comment upon the pafiage is: 
** No other Evangeli ft mentions this as a general rule j and it is probable, that it 
was faid upon a particular occafion, as it was in Matthew xix. 21, to a young 
man ; -but then he was called upon at the fame time to * come and follow Jefus/ 
it e, to be an attendant upon his perfon." 



[ 101 ] 

Time. Let your loins be girded about,^ and your Place. 

"^•"^"^ lights burning'/ and ye yourfelves like unto ^■-'V'*^ 
men that wait for their lord, when he will re- 
turn from the wedding ; that when he cometh 
and knocketh they may open unto him im- 
mediately. Bleffed are thofe fervants whom 
the lord, when he cometh, fhail find watching: 
Verily I fay unto you, that he (hall gird him- 
felf, and make them to fit down to meat, and 
will come forth and ferve them. And if he 
fliall come in the fecond watch,^ or come in 
the third watch, and find the?fi fo, bleffed are 
thofe fervants. And this, know, that if the 
good man of the houfe had known what hour 
the thief would come, he would have watched, 
and not have fuffered his houfe to be broken 
through. Be ye -therefore ready alfo; for 
the Son of man cometh at an hour when ye 
think not. 

Then Peter faid unto him, Lord, fpeakefi: 
thou this parable unto us, or even to all ? And 
the Lord faid, Who then is that faithful and 
wife (leward, whom his lord fhall make ruler 
over his houfhold, to give them their portion of 
meat in due feafon. Bleffed is that fervant, 
whom his lord, when he cometh, ihall find fa 
doing. Of a truth I fay unto you, that he 
will make him ruler over all that he hath. 
But, and if that fervant fay in his heart. My 
lord delayeth his coming ; and fhall begin to 

* Let your lows le girded.^ u e. for the greater convenience of doing the office 
of a fervant ; as Jefus did in John xiii. 4, and as it is faid of a fervant in Luke 
xvii. 8. That thofe among the Romans who waited on the company at table, 
were girded, and had thfir clothes tucked up, appears from what Horace fays in 
Serm. ii. 6, 107, ** veluti fuccin^lus curfitat hofpes," and ib. viij. 10, " pucr 
alte cindus ; ' and that the fame ciiftom prevailed among the Jews appears by 
the above referrences. From this verfe we may gather likcwife, that it was the 
cuftom of thofe days, as it was not long fince among us, for the bridegroom at the 
wedding-fupper to wait upon the company as a fervant. — Bilhop Pearce. 

7 Tour lights hwfilfig.] The Jevvilli weddings were celebrated at midnight. 

9 Second 'watch — third ivatch.'] Midnighf, or three in the morning. 



[ 102 J 

beat the men-lervants, and maidens, and to Place. 
eat and drink, and to be drunken ; the lord ^-^w^ 
of that fervant will come in a day when he 
looketh not for hiniy and at an hour when he 
is not aware ; and will cut him in funder, and 
will appoint him his portion with the unbe- 
lievers. And that fervant which knew his 
lord's will, and prepared not himjelf^ rseither 
did according to his will, fhall be beaten with 
m2^y Jiripes, Bui: he that knew not,, and did 
commit things worthy of ftripes, fhall be beaten 
with {q^ Jlripes, For unto whomibever much 
is given, of him fhall be much required: and 
to whom men have committed much, of him 
tliey will a(k the m.ore, 

lam come to fend fire" on the earth; and what 
v^ili I, if it be already kindled? But I have a 
baptifm to be baptized with ; and how am I 
ftraitened till it be accompliflied. Suppofe ye 
that I am come to give peace on earth ? I tell 
you nay, but rather divifion.^ For from hence- 
iorth there fhall be five in one houfe divided, 
three againfl: tv;o, and two againfi: three. The 
father fhall be divided againft the fon, and the 
fon againll: the father ; the mother againft the 
daughter, and the daughter againft the mother; 
the mother-in-law againft her daughter-in- 
law, and the daughter-in-law againii heir 
mother-in-law. 

5 I am cime^ tn fend fire.'] In this verfe only the f^^i??, and not the moths, 
of Chrifii's coming, is intended to be pointed out. 

^ But rather di'vif.cn.'] Want of peace, a fivord, and variance or divifiytiy 
though direftiy contrary to the defign of Jefjs,. and to the genius of his Gofpel, 
vyeretobe the effects of his coming to teach it, occafioned by the oppofition it was 
to meet with in the world. — Bifhop Pearce. To onvince curfelves of the ample 
nian-ncr in which this melancholy predi(ition of our Lord was fulfilled, we need only 
tvirn over the pages of ecclefian:ical hiftory, from their earlieft date to the prefent 
tiiTics. They will be found to exhibit litde more than one fad detail of difcord, 
excommunicacions, murders, and pe.riccutions, even unto death, for conference- • 
fake. I: is a volume, which may truly be faid to be written in blood; and to be 
infcribed, like the roll of the prouhef, ''^ within and without, with lamentation , 
and naourning, and wee."— Wakeiield. 



[ 103 ] 

Time. And he faid alfo to the people, When ye Place* 
v.^%'^ fee a cloud rife out of the weft, ftraightway ye ^"^'^^ 
iay, There cometh a fhower; and fo it is. 
And when ye fee the fouth-wind bloWj^ ye fay. 
There will be heat; and it cometh to pafs. Te 
hypocrites ? ye can difcern tlie face of the Iky, 
and -f the earth; but how is it, that ye do not 
dilcern this time? Yea, and why even of 
yourfelves judge ye not what is right ? When 
thou goeft with thine adverfary to the magif- 
trate, ai thou art in the way, give diligence that 
thou mayeft be delivered from him ; left he 
hale thee to the judge, and the judge deliver 
thee to the officer, and the officer caft thee 
into prifon. I tell thee, thou fhalt not depart 
thence, till thou haft paid the very laft mite. 

§. 48. Christ admonishes the Jeii's to take 

warning from the calamities which had 

befallen certain Galileans. 

i There were prefent at that feafon fome 

that told him of the Galileans, whofe blood 

Pilate had mingled with their facrifices.'^ And 

Jefus anfwering faid unto them, Suppofe ye 

* Luke xiii. 1—9. 

^ Out oftheivefi.l Dr. Shaw fays that the vvevteiiy winds in the Holy Land 
are ftiil generally sttended with rain, but that the eafterly winds are ufually dry, 
— Prieftiey. 

3 Toefouthivitidblo^.v,'^ LeBruyn tells us, thereblEw when he was atRatna, 
a fouth-e?,ft wind, which coming from the defart beyond Jordan, caufed a great 
heat, and -tliat it -continued fome days.— Harmer. 

4 Whofehlood Pilate had mngled.] Whom Pilate had caufed to be flain, as 
they were x>ti"ering facrlfice, for holding feme opinions contrary to the power and 
authority of -tlae Roman government. — S. Clarke. It is faid by jofephus, in Bell. 
Jud. ii. 1,3, that Archelaus fent into the temple his fcidlcrs, " who fuddenly 
falling upon them, as they were facrlficing, flew about three tboufsnd of them.'" 
And Antipater, wh^n i^e accufed Archelaus for this among other crim.es before the 
Emperor Auguftus, is repiefented by Jofephus (ib. ii. 5) as faying that he had 
** cruelly cut the throats of thole who came up to the feaft, and were at their own 
facrifices." This laft pafiage exprefies m-uch the fame with what Luke here fays 
of Pilate's « mingling their blood with their facrifices," — Bifhop Pearce. 



[ J04 3 

Time, that thefe Galileans were finners above all the P'^ce. 

^"^r*^ Galileans, becaufe they fuffered fuch things ? ^"^^^ 
I tell you, Nay; but, except ye repent, ye (hall 
alllikewiie peri(h. Or thofe eighteen upon 
whom the tower in Siloam^ fell, and flew them, 
think ye that they were finners above all men 
that dwelt in Jerufalem. I tell you. Nay : but, 
except ye repent, ye fl:iall all likewife perifli. 

He fpake alfo this parable: A certain man 
had a fig-tree planted in his vineyard, and he 
came and fought fruit thereon and found none. 
Then faid he unto the dreffer of his vineyard, 
Behold, thefe three years I come feeking fruit 
on this fig-tree, and find none: cut it down: 
. why cumbereth it the ground ? And he an- 
fwering faid unto him. Lord, let it alone this 
year alfo, till I Ihall dig about it, and dung iL 
And if it bear fruit, well : and if not, then after 
that thou (lialt cut it down. 

§.49. Parables. The reason of this mode 
of instruction hy Christ. He explains, 
one of these to his disciples. 

A. D. "" The fame day went Jefus out of the houfe, Sea of 
V' and fat by the fea-fide. "And he began again ^^'^'e^* 
to teach : and there was gathered unto him a 
great multitude, fo that he entered into a ftiip, 
and fat in the fea, and the whole multitude was 
by the fea, on the land. And he taught them 
many things by parables, and faid unto them 
in his do£lrine. Hearken : Behold, there went 
out a fower to fow : and it came to pafs as he 
fbwed, fome fell by the way-fide, ^and it was 
trodden dovv?n, ^and the fowls of the air came 

"* Matt. xiii. I. " Mark iv. i — 4. 

^ Luke viii. 5. P Mark iv. 4—8. 

5 7he tciver in Siham.'] A tower near the pool Siloam, which fupplied the city 
with water, and being lituated in the midft of Jerufalem, at the foot of Mount 
Sion, was a place of great refort- — Poll Synop. See John ix, 7j Neh. iii, 155., 
llaiah viii. 6 j Jof. Eell. Jud. v^ 12, a. 



after 2(1 
Patfove, 



[ 105 ] 



Time, and devoured It up. And fome fell on ftony Place. 
■^^^'^^^ ground, where it had not much earth, and ^^"^"^^ 
immediately it fprang up, becaufe it had no 
depth of earth: but when the fun was up, it 
was fcorched, and becaufe it h^d no root, it 
withered away. And fome fell among thorns, 
and the thorns grew up, and choked it, and it 
yielded no fruit. And other fell on good 
ground, and did yield fruit that fprang up and 
increafed, and brought forth, fome thirty, and 
fome fixty, and fome an hundred, q And 
when he had faid thefe things, he cried. He 
that hath ears to hear, let him hear. 

^ And when he was alone, they that were 
about him, with the twelve, afked of him the 
parable, faying, ' What might this parable be ? 
(and) ' Why fpeakeft thou to them in para- 
bles? " And he faid unto them. Unto you it 
is given* to know the myftery of the kingdom 
of God, but unto them that are without all 
thefe things are done in parables. 

* For whofoever hath, to him (hall be given, 
and he (hall have more abundance; but who- 
foever hath not, from him fhall be taken away 
even that he hath. Therefore fpeak I to them 
in parables,5 that ^ feeing they may fee, and not 

* Luke vJii. 8. *" Mark iv. lo. ^ Luke viii. 9. * Matt. xiii. 10. 

" Markiv. 11. ^ Matt. xlii. 12, 13. ^ Mark iv. 12. 

* Unto you it is given.'] To you who are undepraved and teachable^ this know- 
ledge is vouchfafedj but not to them who are perverfey and wife in their own 
conceits; Matt. xi. 25. — Wakefield. In whom is exactly fulfilled the prophecy 
of Ifaiah vi. 9 : '* This people heareth indeed, but underftandeth not j and feeth 
indeed, but perceiveth not; to as to be converted and faved." — S. Clarke. 

5 In parables.'] It is very familiar to the Syrians, and efpecially thofe of 
Paleftine, to join /xara^fe to all their public difcourfes of inftrudion; that what 
the hearers could not retain from a fimple narratiort, might be eft'eftually imprefled 
on their memories by fimilltudes and examples taken from real life. — T)x. Scott, 
The fondnefs for moral lefTons in the foim of parables might arife from feveral 
caufes; i. Reproof and cenfure, (which it might not, on fome occafions, be either 
expedient or fafe to deliver in explicit language, and which mi^ht ex^fperate, when too 

P 



[ 106 ] 

Time.^ perceive; and hearing they nnay hear, and not Place 
underftand ; left at any time they (hould be 
converted, and their fins fhould be forgiven 
them, ' And in them is fulfilled the prophecy 
of Efaias, which faith. By hearing ye (hall hear, 
and (hall not underftand : and fedng ye (hall fee, 
and (hall not perceive. For this people's heart is 
waxed grofs, and their ears are dull of hearing, 
and their eyes they have clofed ; left at any 
time they (liould fee with their eyes, and hear 
with their ears, and (hould underftand with 
their heart, and (hould be converted, and I 
fhould heal them. But biefled are your eyes, 
for they fee : and your ears for they hear. For 
verily 1 fay unto you, that many prophets and 
righteous men have delired to fee thofe things 
which ye fee, and have not feen the7n ; and to 

^ Matt. xiii. 14 — 17. 

-plainly fpoken, rather than corre£tj) could be conveyed with delicacy and fuccefs 
under the commodious and attractive difgiiile oi parable. Befides, another good 
end was anfwered by this contrivance. Theperfons thus addrefled, not conceiving 
the relation, under this artificial form, to be directed to their own circumftances 
and fituation, loft fight of their felfiflinefs and prejudice; and were frequently in- 
duced, by their unfufpefting replies, to acknowl dge thejufticeor the reprehenlion, 
aid to pronounce the condemnation of their condutt from their own mouths. 
And In fome cafes, when the drift of the parable might be lufpedted, this gentle 
and infmuating method of reproof contributed not a littie to pacify and conciliate 
the objeft of \U See particularly Matt. cli. xxi. 33—42; and Luke x. 37. 
\i\ the miancy of language, and of literary improvement, men had recourfe to fignsj 
and external objeds and reprtfentaticns, i, ftead of abiiradt reafonJng, for the pur- 
poies of moral inftriidtion, mucli move than in later ages, when language was be- 
come more copious and ferviceable by the accefTion of artificial terms; and the 
boundaries of fcience were extended, by the reflexion and experience of luccefTive 
generations. There are feveral paiables and moral apologues, of great beauty, m 
the Old Teftament; but thofe of our Divine Maftcr, interfperfed throughout the 
gofpels, are beyond comparifon the mof^ excellent of their kind, for pertinency of 
application, and the united excellences of fweetncfs, fimpicity, tendernefs, and 
fiiblimiiy. Human wit never devifed any apologue more truly natural and more 
cxquiiitely af5e6ling, than thatof tlie Prodigal Son. recorded by St. Luke. Many 
of the gofpel- parables (as they are denominated in a laxer lenfe) are merely prophe- 
tical. Of this kind we have fdveral exam.ples in the chapters nuw before us. But 
all the parables employed by our Lord refped real nature, or the rational creation j 
and do not transfer human a<Sion and intelligence to irrational and inanimate exift- 
ences, like the fable of Jotham, (Judges ix. 7) or thofe of ^fop.-^Wakefield. 



L 107 J 

Time, hear thofe things which ye hear, and have not Place- 
heard them. 

^ Hear ye therefore the parable of the fower.* 
When any one heareth the word of the king- 
dom, and underftandeth /"/ not, then cometh 
the wicked one^ and catcheth away that which 
was fown in his heart : this is he which re- 
ceived feed by the way-fide. But he that re- 
ceived the feed into ftony places, the fame is 
he that heareth the word, and anon with joy 
receiveth it : yet hath he not root in himfelf, 
but dureth for a while : for when tribulation 
or perfecution anfeth becaufe of the word, by 
and by he is offended. He alfo that received 
feed among the thorns, is he that heareth the 
word; " and the cares of this world, and the 
deceitfulnefs of riches, and the lufts of other 
things entering in, choke the word, and it 
becometh unfruitful. 

^ But he that received feed into the good 
ground, is he that heareth the word, and un- 
derftandeth it\ which alfo beareth fruit, and 
bringeth forth, fome an hundred fold, fome 
lixty, fome thirty. 

" No man, when he hath lighted a candle, 
covereth it with a vefTel, or putteth it under a 
bed ; but fetteth it on a candleftick, that they 
which enter in may fee the light. For nothing 
is fecrer, that fhall not be made manifeft; nei- 
ther any thing hid, that fliall not be known and 
come abroad. Take heed, therefore, how ye 
hear: for Whofoever hath, to him fhall be 
given : and whofoever hath not, from him fhall 
be taken even that which he feemeth to have* 

** Another parable put he forth unto them, 
faying. The kingdom of heaven is likened unto 

* The fower foweth the word} Markiv, 14. 

« Matt. xlil. 18 — 22. •* Mark iv. 19. *= Matt. xili. 23 

•* Luke viii. 16— 18. ? Matt. xiii. 24— 30. 



C 108 ] 

Time, a man who fowed good feed in his field. But 
^""^^^ while men flept, his enemy came and fowed 
tares among the wheat, and went his way. 
But when the blade wasfprung up, and brought 
forth fruit, then appeared the tares alfo. So 
the fervants of the houfholder came and faid 
unto him, Sir, didft not thou fow^ good feed in 
thy field ? from whence then hath it tares ? 
He faid unto them. An enemy hath done this. 
The fervants faid unto him, Wilt thou then 
that we go and gather them up ? But he faid 
Nay; left while ye gather up the tares, ye root 
up alfo the wheat with them. Let both grow 
together until the harveft, and in the time of 
harveft I v;ill fay to the reapers. Gather ye toge- 
ther firft the tares, and bind them in bundles to 
burn them ; but gather the wheat into my barn/ 
'^And he faid, So is the kingdom of God> 
as if a man (hould caft feed into the ground ; 
and fhould fleep, and rife night and day, 
and the feed (hould fpring and grow up, he 

'^ Mark iv.,26— *29. 

^ DiaJ} not thoufoiv.'] Grotlus obferves that thefe Intairogative forms of fpeech 
are after the Hebrew manner, and are equivalent to a pofitive afiertion 5 as if they 
had faid, ** Thou didft certainly fow good feed." 

7 Into f^y barn.'\ The main objedl of the preceding parable feems to be, " A 
vindication of the moral government of God." The intermixture of good and bad 
men in this world, without any difcriminating indications of Divine favour in be- 
half of virtue, has been efteemed in all ages a great objedlion to the fuperintendance 
of a wife and equitable Ruler of the univerfe. Such complaints are common in 
ancient authors. Lucretius enforces this objeition, as ufual, in very animated 
language, vi. 386. The Pfalmifc himfelf (Pfalm Ixxiii.) confefTed his perplexity 
at beholding the great profperity of the wicked, and could not folve his doubts 
without having recourfe to the light of revelation. Our Saviour here points out to 
the future day of univerfai judgment, as the feafon for a complete reilifieation of 
thefe d.forders 5 and alludes to the many inconveniences that would inevitably 
attend the extirpation and punilhment of the wicked in this prefent life. It is, 
however, very true, that the natural tendency of virtue is to happinefs; andj though 
numerous obftacles may intervene, they can never entirely frulhate the effefts of 
this tendency, which has been kindly ordained by Providence for the co.jfolatioa 
and fupport of virtue. And a day will come, when we fhall experience, that 
** a fure reward is referved for the righteous, and that a God has judged the 
earth."— Wakefield. 



[ 109 ] 

Time, knoweth not how. For the earth bringeth P'-^ce. 

^-^^ forth fruit of herfelf, firft the blade, then the ^"^"^ 
ear, after that the full corn in the ear. But 
when the fruit is brought forth, immediately 
he putteth in the fickle, becaufe the harveft is 
come. 

^Another parable put he forth unto them, 
faying, llie kingdom of heaven is like to a 
grain of miipLard-feed,^ which a man took and 
fowed in his held. Which indeed is the lead 
of all feeds, but when it is grown it is the 
greateft among herbs, and becometh a tree: 
fo thar the birds of tiie air come and lodge in 
the branches thereof. 

Another parable fpake he unto them : The 
kingdom of heaven is like unto leaven, which 
a woman took and hid in three meafures^ of 
meal, till the whole was leavened. All thefe 
things fpake Jefus unto the muliitude* in pa- 
rables, and without a parable fpake he not 
unto them.f That it might be fulfilled which 
was fpoken by the prophet, faying, I will open 
my mouth in parables, I will utter things which 
have been kept fecret from the foundation of 
the world. 

Then Jefus fent the multitude away, and 
went into the houfe: and his difciples came 
unto him, faying, Declare unto us the parable 
of the tares of the field. He anfwered and 
faid unto them. He that foweth the good feed 

* As they were able to hear it. Mark iv. 33. 

•|- And vyhen they were alone, he expounded all things to his difciples. lb. xxxiv. 

s Matt. xiil. 31 — 53. 

2 Agramofmujlard-feed.'] Lightfoot fhews, that " a grain of muflard-feed'* 
was a proverbial faying among the Jews, to denote the ieaft pofilble thingj and 
fome muftard-trees were fo large, as to admit a man to clinab them with as much 
lecurity as" a fig-tree.— Wakefield. 

9 Three meafures.'] Grotius fays, thrCe meafures was the quantity which the 
Jews were accuftomed to mix together 5 and refers to Gen. xviii. 63 judges vi. 19 j 
1 Sam. i. 24.— Wakefield. 



[ 110 ] 

Time. IS the Son of man. The field is the world': Place. 
^""^y^ the good feed are the children of the king- ^-'"^'"^ 
dom: but the tares are the children of the 
wicked one. The enemy that fowed them is 
the devil : the harveft is the end of the world : 
and the reapers are the angels- As therefore 
the tares are gathered and burned in the fire, 
fo (hail it be in the end of this world. The 
Son of man fl^iall fend forth his angels, and 
they (hall gather out of his kingdom all things 
that offend, and them which do iniquity. And 
ihall cafl: them into a furnace of fire: there 
ihall be wailing and gnafhing of teeth. Then 
ihall the righteous ihine forth as the fun, in 
the kingdom of their Father. Who hath ears 
to hear, let him hear. 

Again, the kingdom of heaven is like unto 
treafure hid in a field ; the which when a man 
hath found he hideth, and for joy thereof goeth 
and felleth all that he hath, and buyeth that 
field. 

Again, the kingdom of heaven is like unto 
a merchant- man, feeking goodly pearls. Who, 
when he had found one pearl of great price, 
went and fold all that he had, and bought it. 

Again, the kingdom of heaven is like unto 
a net that was call into the fea, and gathered 
of every kind. Which, when it was full, 
they drew to ihore, and fat down and gathered 
the good into velTels, but caft the bad away. 
So (hall it be at the end of the world: the 
angels (hall come forth, and fever the wicked 
from among the juft: and (hall caft them into 
the furnace of fire: there (hall be wailing and 
gnafhing of teeth. Jefus faith unto them, 
Have ye underftood all thefe things ? They 
fay unto him, Yea, Lord. Then faid he unto 
them, Therefore every fcribe^ which is in- 

^ E-j.ery Jaibe.'^ Every Jew, who is authorized to be a teacher and expounder 
ef the hvv of Moles, and who becomes a profelyte to my religion, will inftruft 



f 111 ] 

Time, flru^led unto the kingdom of heaven, is like P'^cc. 
unto a m2in that is 2l houfholder, which bringeth "^"""^ 
forth out of his treafure things new and old. 
And it came to pafs, that when Jefus had 
fini(hed thefe parables, he departed thence. 

§.50. Christ commands to cross the Lake^ 
Events on the voyage. He calms a tempest. 

A. D. " Now when Jefus faw great multitudes Between 
31- about him, he gave commandment to depart ^^P"'- 

Paffovt unto the other fide.^ And a certain fcribe ^;;;|^,^ 
came and faid unto him, Mafter, I will follow j-^^ J'^ 
thee whitherfover thou goeft. And Jefus faith gaxcz. 
unto him. The foxes have holes, and the bird's 
of the air have nefts; but the Son of man"* 
hath not where to lay his head. 

And another of his difciples faid unto him, 
Lord, fuffer me firft to go and bury my father."^ 
But Jefus faid unto him. Follow me; and let 
the dead bury their dead:^ 'but go thou and 
preach the kingdom of God. 

" Matt. viii. 18 — 22. * Luke ix. 60 — 62- 

thofe who are my difciples, not only in the doiftrines and rules of life, which are 
taught in the Old Teftament, but in thofe alfo which he has heard from me.— 
Bifhop Pearce. 

^ I'he other Jide."] i. e. of the lake Gennefareth, called alfo the fea of Tibe- 
rias, and the fea of Galilee. Jefus went to the country of the Gergefenes, ver. 
a8} or of the Gadarenes, Mark v. i. This country was in Peraa, and lay on 
the fouth-eaft fide of the lake. So that he did not diredrly crofs the lake, but 
went the length of it fouthward on the eaftern or Arabian fide of it. — Bp. Pearce, 

3 The Son of man.'] This is the firft time that Jefus is recorded as giving to 
himfelf this title, , alluding (as feems probable) to what Daniel fays in chap. vii. 135 
as appears from Matt, xxvi, 64. See alfo Adts vii. 26 ; and Rev. i. 13 ; xiv. 14. 
— Bifliop Pearce. Wakefield obferves, that it is an Hebrew phrafe, expreffive of 
humiliation and debafement, and en that account applied emphacically by the 
fneek and loivly Jejus to himfelf. See judges xvi. 7 — iij i Sam. xxvi. 193 
Pfalm Ivii. 5', &c. 

''• Bury my father,'] Then living, but advanced in years. He meant, that 
after hh father'' z deceafc he would be jefus' conflant follower.— Nevvcome. 

5 Bury their dead.] ** Let thofe who are dead to virtue and religion, and only 
alive to the world and its enjoyments, attend upon v/oildiy things,' A proverbial 



[ 112 i 

Time. And another alfo faid, Lord, I will follow P'^ce. 

^'"^^'^^ thee ? but let me firft go bid them farewell, ^^^^^^^ 
which are at home at my houfe. And Jefus 
faid unto him., No man, having put his hand 
to the plough, and looking back, is fit for the 
kingdom of God. 

^ And when he was entered into a (hip, his Sea of 
difciples followed him, 'and they launched forth; GaHiee. 
"^ and, behold, there arofe a great tempefl: in the 
{c5y infomuch that the fliip was covered with 
the waves ; " and he was in the hinder part of 
the fliip, aileep on a pillow, and they awake 
liim, and fay unto him, Mafter, careft thou 
not that we periih ? And he srofe, and re- 
buked the wind, and faid unto the fea. Peace, 
be ftill : and the wind ceafed, and there was a 
great cahn. And he faid unto them. Why 
are ye fo fearful ? how is it that ye have no 
faith ? And they feared exceedingly, and faid 
one to another, V/hat manner of man is this, 
that even the v/ind and the fea obey him ? 

§.51. Christ heals the Gadareyie 
demoniac. 

j^^ p. ° And they came over unto the other fide Near 

31. of the fea into the country of the Gadarenes, Gadara. 
after ad p which is over againft Galilee. ''And when 
PafTover j^g ^^^g comc out of the fhip, immediately there 
met him out of the tombs,^ a man with an 

^ Matr. viii. 23. ' Luke viii. 22. ^ Matt. viii. 24. " Mark iv. 38—41, 
^ Mark v. i. P Luke viii. 26. ** Mark v. 2 — 14. 

expreffion, indeed, but firft framed, I apprehend, by Jefus, upon the words of his 
difciples' petition. It was his conftant pradtice to deduce leflbns of inftrudtion 
from objects in view, from tlie occurrences of life, and from theexpreflions of thofe 
with whom he was ccnverfing. The fermon on the mount is full of precepts 
drawn from objefls before his eyes, and from the fcenes of nature. An attention 
to ibis fingularity is both ufeful and entertaining; and they who wifh to fee more 
to this purpofe, may confult " Bifhop Law's Confiderations," p. 319, 6th edition, 
and tlie notes there. — Wakefield. 

^ Out of the tombsJ] Where they had gone for ihelter froin the ftorm ; or 
rallier which were their ufual places cf refort. Dr. Shaw, 4to. p. 219, obferves. 



[ 113 ] 

Time, unclean fpirit.* Who had /;/5 dwelling among P^ace. 

^""^^ the tombs, and no man could bind him, no *>^v-^ 
not with chains : becaufe that he had been 
often bound with fetters and chains, and the 
chains had been plucked afunder by him, and 
the fetters broken in pieces ; neither could any 
»z^« tame him. And always, night and day, 
he was in the mountains, and in the tombs, 
crying, and cutting himfelf with ftones. But 
when he faw Jefus afar off, he ran and wor- 
shipped him, and cried with a loud voice 
and faid, What have I to with thee, Jefus, thou 
Son of the moft high God ? 1 adjure thee by 
God, that thou torment me not. For he faid 
unto him, Come out of the man, thou unclean 
fpirit. And he afked him, What is thy name? 
And he anfwered faying, My name is Legion : 
for we are many. And he befought him 
much that he would not fend them away out 
of the country. Now there was there nigh 
unto the mountains, a great herd of fwine 
feeding. And all the devils befought him fay- 
ing, Send us into the fwine, that we may 
enter into them. And forthwith Jefus gave 
them leave. And the unclean fpirits went out 
and entered into the fwine, and the herd ran 
violently down a deep place into the fea, (they 
were about two thoufand :) and were choaked 
in the fea/ And they that fed the fwine fled, 

* A certain man which had devils long rime, and wore no 
cloaths.— Luke viii. 27. 

** That amongft the Moors, the graves of the principal citizens have cupolas or 
vaulted chambers of four or mors yards fqiiare, built over them : and that they 
frequently lie open, and aftbrd an occafional inciter from the inclemency of the 
weather. Prieltley. — Nevvcome. It is to be cbfcrved, alfo, that the fepulchres 
of the Jews were amongft rocks, mountains, and other unfrequented places, in 
order that there might be as little danger as poflible of tha: pollution which touch- 
ing any thing dead produced. Num. xix. 13, 14, 16 j xxxi. 19, &c. 

7 Were choked in tbefca.'j In vindication of this tranfaftion, which fome have 

,obje£lcd to, as not conformable to the benevolent intention displayed by jefus in 

his otiier miracles, Mr. Farmer (Eflay on Demoniacs, p. 942) obferves: — it 



C 114 ] 

Time, and told it in the city, and in the country. Place, 
^'"^^'^^ And they went out to fee what it was that ^^v-' 
was dene; ■•and came to Jefus, and found 
the man, out of whom the devils were departed, 
iitting at the feet of Jefus, clothed, and in his 
right mind: and they were afraid, « And 
they that faw /V, told them how it befel to him 
that was poffeffed with the devil, and alfo con- 
cerning the fwine. ' Then the whole multi- 
tude of the country of the Gadarenes round 
about befought him to depart from them ; for 
they were taken with great fear: and he went up 
into the fhip, and returned back again. Now 
the man out of whom the devils were departed 
befought him that he might be with him : but 
Jefus fent him away, faying, " Go home to thy 
friends, and tell them how great things the 
Lord hath done for thee, and hath had com- 
panion on thee. And he departed, and began 
to publifli in Decapolis how great things Jefus 
had done for him: and all men did marvel. 

^ Luke vlil. 35. ® Mark v. 16. * Luke viii. 37, 38. * Mark v. 19, 20. 

was a juft punifliment on the owners. For though Jofephus calls Gadara, near 
which this miracle was wrought, a Greek city ; (Ant. xvii. 11,4, andelfewhere, 
B. J. ii. 18, I, a city of the Syrians) and though it was a part of the province 
of Syria; ye:, during the reign of Herod, it had belonged to Judea, on which 
country it bordered, and was, no doubt, in part inhabited by Jews, who probably 
owned the fwlne : for to that people Chrift's perfonal miniftry was confined, and 
on their territory he then flood. Now the Jews were prohibired, as Grotius ob- 
ferves, by the laws of Hyrcanus from keeping fwine, (which laws, however, fuffi- 
ciendy intimate the prevalence of the piacl'ce) and by the law of Mofes from 
ufing them for their food. Their breach of the former reftriftion naturallv led to 
the violation of the latter. Our Lord, though he declined aciing as a magiftrate, 
yer, as a prophet, he might be commiflioned by God to punifli them either for 
this, or any other crime. And there was the greater propriety in this adt of pu- 
nifliment, as they were not fubjeft to the jurifdiftion of the Jewifh Sanhedrim f 
living under heathen government. The difpofirion they difcovered upon this oc- 
cafion, in being more imprefl'ed with the lofs of tht;ir fubftance, than with the mi- 
racle wrought for their convidlion, Hiews how well they deferved correction j as the 
miracle itfelf ferved to manifeft Chrift's own regard to the law of God. — Wakefield. 



I 



t 115 ] 

Time. §, 52. ZevPs /east, Chris fs conversatim Time- 
^^f>^^ there with his disciples. He revives the '■*'^^^** 

daughter of Jairus, 
A. D. X And he entered into a (hip, and paiTed over, c^per- 
gfj^\j and came into his own city ^ >' And much "^""^^'' 
Paiibver people gathered unto hiins ^ for they were all 
waiting for him. 

* And Levi made him a great feaft in his 
own houfe. " And it came to pafs, as Jefus 
fat at meat in the houfe, behold many publi- 
cans and (inners came and fat down with him 
and his difcip)es= And when the Pharifees 
faw z>, they faid unco his difciples, Why eateth 
your mafter with publicans and (inners? But 
when Jefus heard that^ he faid unto them, they 
that be whole need not a phyfician, but they 
that are fick. But go ye and learn what that 
meaneth, I will have mercy and not facrluce ; 
for I am not come to call the righteous, but 
iinners to repentance. 

Then came to him the difciples of John 
faying, Why do we and pharifees faft oft, but 
thy difciples faft not ? 'And Jefus faid unto 
them, Can the children of the bride- chamber? 
faft while the bridegroom is with them r as 

* Matt. ix. I. y Mark V. 21. ^ Luke viii. 4p. ^ Luke v. 29. 
" Matt. ix. 10 — 14. ' Mark ii. 19, 20. 

' Hh own city.'\ i. e. Capernaum ; \\is Jiated place of refidence after the com- 
mencement of his miniftry. See c. iv. 13. — Wakefield. 

5 Children of the bride-chamber.'] Great mirch and cheerfulnefs accompanied 
the cekbration of nuptials amongft the Jews. The children of the bride-chamber 
Were the friends and acquaintances of the parties, and aflifted in thefe rejoicings. 
But to fet fome bounds to their exultations, a fingular ceremony was introduced, 
according to the Rabbins:— A giafs vefiei was brought in amongft the company^ 
and broke to pieces, that they might by this a£tion reftrain their joy, and not run 
to excefs. The Gemara produces fome inftances of this fort. Mar, the fon of 
Rabbena, made wedding feafts for his fon, and Invited the Rabbins j and when he 
fiw thit their mirth exceeded its bounds, he brought forth a cup, worth four hun- 
dred zuzees, and broke it before them, whereupon they became fad. The reafon 
which they aflign for this adlion is, becaufe ic is forbidden a man to fiU bis muuth 
with laughter in this world. Lightfoot's Works, vol. ii. p. 172.— Buider. 




[ 116 ] 

Time. long as they have the bridegroom with them Pia«?. 

*^v^ they cannot faft. But the days will come, '"^"^ 
when the bridegroom (hall be taken away from 
them, and then (hall they faft in thofe days. 

■"And hefpake alfo a parable unto them: No 
man purteth a piece of a new garment upon 
an old,' if otherwife, then both the new maketh 
a rent, and the piece that was taken out of the 
new, agreeth not with the old. And no man 
putteth new wine into old bottles :^ elfe the 
new wire will burft the bottles, and be fpilled, 
and the bottles (hall peridi. But new wine 
muft be put into new bottles; and both are 
preferved. No man alfo having drunk old 
winc^ ftraitway defireth new; for he faith the 
old is better. 

^ While he fpake thefe things unto them; 
^'behold there cometh one of the rulers of the 
fynagogue, Jairus by name;* and when he 
faw him he fell at his feet, and befought him 
greatly, faying. My little daughter lieth at the 
point of death: / fray ihee^ come, and lay thy 
hands on her, that (he may be healed ; and 
(he Ihall live. sA^nd Jefus arofe and followed 
him, and fo did his difciples. ^ And much 
people followed him, and thronged him. And 

* For he had one only daughter, about twelve years of age, 
Luke viii. 42. 

«* Luke V. 36, to the end. * Matt. ix. 18. ^ Mark v. 22, 23, 
8 Matt. ix. ig. ^ Mark v. 24—^29. 

* Upon an old.'] Rather unto an old, as in Matthew ix. 16. The literal 
meaning is, chrt it is notufual for men to take a piece of anew garment (or 
rather as in Matthew, of new cloth) and to few it to an old garment, for making good 
a h le there. — Biihop Pearce. The moral of this parabie is, that he, who teaches 
muft be cautious as to his manner of prefcribing new rules of life to thofe who have 
old habits to the contrary } %hok old habits aie here expreffed by an old garment, 
and old bottles. 

* Old bottles.'] Leathern ones; thefe the Jews ufed for putting their wines injj 
and Ikins are ufed for this purpofe"- now in Spain, Portugal, and the eaft. New 
wine, by fermenting, would burft fuch as thefe, if they were old, and d^y. Se? 
Joih. IX. 4i and job xxxii. 19. 



r 117 i 

Time, a certain woman which had an iffue of blood Pia«- 
*'''**^ twelve years, and had fufFered many things of ^■^'^^^ 
many phyficians, and had fpent all that Ihe 
had, and was nothing bettered, but rather grew 
worfe, when fhe had heard of Jefus, came in 
the prefs behind, and touched his garment. 
For (he faid, If I may touch but his clothes, 
I (hall be whole. And ftraightway the foun- 
tain of her blood was dried up ; and (he felt 
in her body that (he was healed of that plague. 
'And Jefus faid, Who touched me? When 
all denied, Peter and they that were with him 
faid. Maimer, the multitude throng thee and 
prels thee^ and fayeft thou. Who touched me! 
And Jefus faid, Somebody hath touched me : 
for I perceive that virtue is gone out of me. 
And when the woman faw that (he was not 
hid, (he came trembling, and falling down be- 
fore him, fhe declared unto him before all the 
people, for what caufe (he had touched him^ 
and how fhe was healed immediately. And he 
faid unto her, Daughter be of good comfort: 
thy faith hath made thee whole, "go in peace^ 
and be whole of thy plague. 

While he yet fpake, there came from the 
ruler of the fynagogue's houfej certain wMch 
faid, Thy daughter is dead, why troubleft 
thou the ma(ler any further? As foonas Jefus 
heard the word that was fpoken, he faith unto 
the ruler of the fynagogue, Be not afraid, only 
believe, ' and (he (hall be made whole. "" And 
he Cometh to the houfe of the ruler of fyna=. 
gogue, and feeth the tumult, and them that 
wept and wailed greatly. And when he was 
come in*, he faith unto them. Why make ye 
this ado, and weep? the damfel is not dead, 

* And when he came into the houfe he fuffered no man to go "m 

fave Peter and James, and John, and the father and the mother 

of the maiden.-— Luke viii. 51. 

? Luke viii. 45 — 48. '' Mark v. 34 — 36. ^ Luke vlii. 50 

^ Mark V. 38, to the en4. 



[ 118 3 

Time, but fleepeth. And they laughed him to fcorn; ,^[*^ 
^""^v^^ but when he had put them all out,' he taketh "^^"^^^ 
the father and the mother of the damfel, and 
them that were with him, and entereth in where 
the damfel was lying. And he took the dam- 
fel by the hand, and faid unto her, Talitha- 
cumi, which is, being interpreted, Damfel, I 
fay unto thee, arife. And ftraightway the 
damfel arofe and walked : for (he was of the age 
of twelve years ; and they were aftoniihed with 
a great aftonifhment. And he charged them 
ftraightiy, that no man fhould know it: and 
commanded that fomething fhould be givea 
her to eat. " And the fame hereof went 
abroad into all that land. 

§.53. Christ restores sight to two blind inen, 

A. D. o And when Jefus departed thence, two blind Caper. 
3^' men followed him, crying, and faying, Thou naume 
\}^'l. '^'^ fon of David, have mercy on us. And v/hen 
he was come into the houfe, the blind men 
came to him: and Jefus faith unto them. Be- 
lieve ye that I am able to do this ? They faid 
imto him. Yea, Lord. Then touched he their 
eyes, faying, According to your faith, be it 
Unfo you. And their eyes were opened : and 
Jefus ftraitly charged them, faying. See that no 
man know //. But they, when they were 
departed, fpread abroad his fame in all that 
country. 

" Matthew ix. 26. ° Matthew Ix. 27 — 31. 

3 "Put them all out.'] The perfons or croud here fpoken of, were probably a fet 
of people ufually hired on thefe occafions to atceftd the funeral, and follow the 
pfocefHon With their lamentations. This cufton? prevailed in the Eaft. Thefe 
are the tMoarning women mentioned by Jeremiah, chap, ix. 1 7—21 ; and by Amos, 
chap. V. 16. They were called Frafica by the Romans, becaufe they prefided 
over, and began, the funeral dirge. But men feem to have attended amongft them, 
as well as women. Dr. Shaw mentions this cuftom to be ftill continued in the 
Eaft J andobferves, that the women employed on thefe occafions, perform their 
pans with fuch proper founds, geftures, and motions, that they rarely fail to work 
up the afiembly to an extraordinary pitch of though tfulnefs and forrow.— Wakefield. 



C 119 ] 

Time. §. 54. Christ casteth out a dumb spirit, P|^ 
v^/v; rj^j^^ Rharisees again blaspheme. ^^"^ 

A. D, ''As they went out, behold, they brought to caper- 
31. him a dumb man pofleffed with a devil. And nauau 
after ad ^vhen the devil was caft out, the dumb fpake: 
Paflbve. ^^^ ^^^ multitudes marvelled, /aying, It was 
never fo feen in Ifrael. But the pharifees faid. 
He cafteth out devils through the prince of the 
devils. 

§.55. Christ aga in re pa iring to Nazareth^ 
is again contemptuously treated by his 
countrymen* 

<i And he went out from thence, and came Naza- 
into his own country, and his difciples follow reth. 
him. And when the fabbath-day was come, 
lie began to teach in thefynagogue: and many 
hearing him^ were aflonifhed, faying, ' vVhence 
hath this man this wifdom, and thefe mighty 
works? Is not this the carpenter's fon?+ is 
not his mother called Mary ? and his brethren 
James, and Jofes, and Simon, and Judas? 
And his fifters, are they not all with us ? whence 
then hath this man all thefe things ? And they 
were offended in him. 'But Jefus faid unto 
them, A prophet is not without honour but in 
his own country, and among his own kin, and 
in his own houfe. And he could there do no 
mighty work, fave that he laid his hands upon 
a few fick folk, and healed the??i. And he mar- 
velled becaufe of their unbelief. 

PMat.ix. 32 — 34. iMarkv).i,2. *" Mat.xili. 54 — 57. * Markvl.4 — 6. 
4- h not this the carpenter^ sf on f] Mark, in the parali:) paffage, has it, " Is not 
this die carpenter?" iineaning Jr.ius hlmfeif» ^^'raciition afTerts ihat Jelus fol- 
lowed the trade of Jofeph till he commenced h;s public miniftry. Dr. Whitby 
obferves on a paflage of Juftin Martyr to this eft'edt " It feems not only true, but 
even requifite, that he fhould be of feme trade, fi.nce by the ";ewifh canons all 
fathers were bound to teach th-ir ch/kr-n fome trade; and their moft celebrated 
Rabbins thought it a great reproach not to be of fome trade j and alfo, that he 
miaht gWe no example of idknefs, and take off all fufpicion of being bred up ia 
furkui arts." 



[ i£a ] 

Time. §. 55. Christ sends the Twelve Apostles to P^^ce^ 
^^'^'^^ preach the Gospel-^ and the cause of this 
mission, 

A. I>. * But when he faw the multitudes, he was Galilee, 

31- moved with compaflion on them, becaufe they 
^^^^ ^^ fainted, and were fcattered abroad, as (heep 
"" ''^'having no fhepherd. Then faith he unto his 
difciples, The harveft truly is plenteous, but 
the labourers are few : pray ye therefore the 
Lord of the harveft, that he will fend forth 
labourers into his harveft. 

§.57. Christ gives directions and monitions 
to the Apostles, to be observed during 
their mission. 

" And when he had called unto him his twelve 
difciples, he gave them power againji unclean 
fpirits, to caft them out, and to heal all manner 
of ficknefs, and all manner of difeafe; "and began 
to fend them forth^ by two and two; and com- 
manded them,'' faying. Go not into the way of 
the Gentiles, and into any city of the Sama- 
ritans enter ye not : but go rather to the loft 
flieep of the houfe of Ifrael. And as ye go, 
preach, faying, The kingdom of heaven is at 
hand. Heal the iick, cleanfe the lepers, raife 
the dead, caft out devils : freely ye have re- 

* Matt.Tx. 36, to the end. " Matt. x.l. " Mark vi. 7. ^ Matt. x. 5 — 14, 

5 'Ho Jend them forth. "^ Kence they were called Apoftles, from the Greek verb 
to fend out upon fome errand. The direftions given to the Apoftles in this and 
the following verfe, to confine their immediate preaching to the Jewifh nation, 
which might tend to conciliate that people, is very judicioufly taken no notice of 
by Luke, who wrote for the Gentiles. It was the plan of the divine councils to 
Tiiake the firft olfer of Chriftianity to the choien people of God. It is obfervable^ 
that the twelve Apoftles were not enjoined, upon this miflion, to proclaim Jefusto 
be the Meffiahj probably left it fiiould give alarm to the Jews or Romans. The 
fubjeft of their preaching was only that " rhe kingdom of heaven was at hand." 
I obferve alfo, that by this, and his own referve in confefling himfelf to be the 
Mefliab, he might further intend to give fall fcope to the afte£tions of the m'yid^ 
and mike a fait trial of the docility oi his hearers^— WakeGeld. 



[ 121 ] 

Time, celved, freely give.^ Provi<ie neither gold, nor Place. 

^^^^''^^ filver, nor brafs in your purfes f nor fcrip for ^'^^^'^^ 
757^r journey, neither two coats; neither (hoes, 
nor yet (iaves ; for the workman is worthy af 
his meat. And into whatfoever city or town 
ye (hall enter, enquire who in it is worthy ; and 
there abide till ye go thence. And when ye 
come into an houfe, falute it/ And if the 
houfe be worthy, let your peace come upon it: 
but if it be not worthy^ let your peace return to 
you. And whofoever Ihall not receive you, 
nor hear your words, when ye depart out of 
that houfe or city, (hake o(f the duft of your 

* Freely gi've.'\ From this laft injundlion, ** Freely ye have received, freely 
give," the followers of Fox and Barclay have erroneoufly concluded, that Chriftlari 
minift^rs have no title to temporal emoluments from the execution of their office. 
The context evidently fhews, that this precept is only applicable to the c'rcum- 
ftances of the apoftles, to whom it was given} fince it refers to the miraculous 
powers inveftsd in them : which, indeed, were not to be performed or bartered for 
money: fee A<Ss viii. 155—25. The loth verfe of this chapter is alone fufficienc 
to demonltrate the error of this opinion; where it is exprefsly declared, that *' the 
labourer is worthy of his foodj" fo too i Cor. ix. 7—15. Nor can it be juftly 
pretended, that this argument only extends to the apoftles and primitive teachers. 
Why fliould liot they, who devote their lime to the Itady of God's word, and the 
preaching of his will; who fulfil the duties of apoftles; receive in return the 
temporal things of their hearers ? And is not this equally cogent in all ages ? And 
furely fuch an order of men will beneceflary, as long as mankind require to be in* 
ftruiled and admonifjied in their duty; that is, as long as human nature conti- 
nues the fams. fiefore the Babylonifti captivity, the ^ews were continually rei 
lapfing into the idolatrous worfhip and all the fuperftitious ceremonies of the neigh- 
bouring nations. But a belief of one true God'wus invariably maintained without 
^ny mixture of idolatry, and the law was ftridlly obferved from their reftofation to 
their own land under Ezra, to the time of our Saviour. This great alteration of 
national charadler was entirely owing to the general eredlion of fynagogues after 
the captivity, and the expofitions of fcripture and inftru£live exhortations delivered 
therein every fabbath-day; nor can it be rationally accounted for, in my opinion, 
upon any other principle. This (hews both the expediency of public worihip, and 
the utility of public teachers.— Wakefield. 

7 Purfes,'\ The Greek word means zone or girdle; its proper tranflation will 
be k^n, when it is remarked that the people of the Eaft carry their money in a fol4 
of their girdles; and our neighbours the Scots bear theirs in pouches hanging tp 
their waifts. 

* Salute it.'] By wishing it peace, as Luke more fally eXpreites it, chap. x. c» 
This was the Jewifti form of faiutation from the eatlijfft antiquity. Gen. xli. 16 j 
Exod. xviii. 73 Pfaltti Ixxx. 95 cxxv. 5, &c. 

R 



[ 22 ] 

Time. feet,9 for a ^ teftimony againft them. "Verily I Place. 

^"'^^ fay unto you, it (hall be more tolerable for the ^^'^^ 
land of Sodom and Gomorrah in the day of 
judgment, than for that city. 

Behold, I fend you forth as fheep in the 
midft of wolves: be ye therefore wife as fer- 
pents, and harmlefs as doves. But beware of 
men: for they will deliver you up to the 
councils, and they will fcourge you' in their 

* Luka ix. 5. * Matt. X. 15, to the end. 

5 Shah off the duji of your feet."] An emblematical adion, fignifying a renun- 
ciation of all further concern with them. It was very ufual among the people of 
the Eaft to exprefs their intentions by external figns. Many fingular examples of 
this fpecies of language occur both in the Old and New Teftaments. Thus it is 
related I Kings xi. £9: *^ And at that time, when Jeroboam went out of Jeru- 
falem, the prophet Ahij ah the Shilomite found him in the way } and he had 
clothed himfelf in a new garment; and they two were alone in a field. And 
Ahijah laid hold of the new garment which was upon him, and tore it into twelve 
pieces : and faid to Jeroboam, Take unto thee ten pieces; for thus faith Jehovah, 
the God oflfraelt I will tear the kingdom from the hand of Solomon, and will 
give ten tribes unto thee." Confult chap. xxii. 11, of the fame book; 2 Kings 
xiii. 15; and Jer. xxvii. ; for other examples of this mode of communication. 
But it was not confined to the Jews; fome curious fpecimens are recorded by the 
ancient writers of other nations. It is faid of Tarquin, the Roman king, that 
when his fon, who had Ingraiiated himfelf with the people of Gabii, confultedhim 
upon the proper method of fecuring his authority, he carried themefTenger into the 
garden, and without fpeaking a word in anfwer to his queftion^ ftruck oft" with his 
ftick the heads of the talleft poppies; which the ingenuity of the fon readily inter- 
preted into a diredlion to deftroy the principal citizens. Flor. Hiih Rom. I. 
Liv. i. 54. This dire£tion of our Lord is further illuftrated by Lightfoot ; who 
{hews, that the Jewiih doctors maintained, that even the duft of a heathen coun- 
try would make an Ifraelite unclean. All further communication, therefore, 
v/ithfuch a city is implied by this fignificant adion; and the apoftles are enjoined 
to cfteem the inhabitants in future (as our Lord elfewhere exprefles'it) as ** hea- 
thens and publicans." — Wakefield. 

* They ivUl fcourge you."] This punifhment was very common amongft the 
Jews, with whom there were two ways of infliding it ; one with thongs or whips 
made of ropes ends or fcraps of leather, the other with rods, twigs, or branches of 
fome tree. The rabbins think that ordinary faults committed againft the law "^ 
were puniflied by fcourging not with blows from a rod, but from a whip. They 
reckon up one hundred and fixty-eight faults liable to this penalty; and they hold 
that all punifh able faults, to which the law has not annexed the penalty of death, 
mufl be punilhed by the fcourge. The offender was ftripped from his flioulders 
to his middle, and tied by his arms to a low pillar, that he might lean forward, 
and the executioner might more eafily come at his back. Some maintain that 
they never gave more or lefs than thirty-nine ilrokes, but that in greater faults 



[ 123 ] 

Time, fynagogues; and ye fhall be brought before PJa". 

^^"y^ governors and kings for my fake, for a tef- ^^^^^^^ 
timony againft them, and the Gentiles. But 
when they deliver you up, take no thought 
how or what ye fhall fpeak: for it (hall be 
given you in that fame hour what ye Ihall fpeak. 
For it is not ye that fpeak, but the Spirit of 
your Father which fpeaketh in you. And the 
brother (hall deliver up the brother to death, 
and the father the child : and the children (hall 
rife up again(l their parents, and caufe them to 
be put to death. And ye (hall be hated of all 
men for my name's fake; but he that endu- 
reth to the end (hall be faved. But when they 
perfecute you in this city, flee ye into another; 
for verily I fay unto you, Ye (hall not have 
gone over the cities of Ifrael, till the Son of 
man be come. The difciple is not above his 
mafter, nor the fervant above his lord. It is 
enough for the difciple that he be as his ma(ler, 
and the fervant as his lord. If they have called 
the mafter of the houfe Beelzebub, how much 
moi-e Jhall they call them of his hou(hold. 
Fear them not, therefore: for there is nothing 
covered, that (hall not be revealed ; and hid, 
that (hall not be knov/n. What I tell you in 
darknefs, that fpeak ye in light ; and what ye 

they ftruck with proportionable violence. Others think, that when the fault and 
circumftances require it, they might increafe the number of blows. It is faid, that 
after the ftripping of the criminal, the executioner mounted upon a ftone, to have 
more power over him, and then fcourged him both on the back and breaft with 
thongs made of an ox's hide, in open court, before the face of the judges. The 
rule was, that the criminal was fcourged before the council of three, for the viola- 
tion of a negative precept; but for the breach of an affirmative, the execution was 
to be done before the court of twenty-three. Ail the time the executioner was 
fcourging him, the principal judge proclaimed thefe words with a loud voice, 
** If thou obferve not all the words of this law," &c. (Deut. xxviii. 58 ;) adding, 
<* Keep, therefore, the words of this covenant," (Deut. xxix. 9 j) and concluding 
at lad with thole of the Pfalmift, *' But he, being full of compaflion, forgave 
their iniquities," (Pf. Ixxviii. 38.) Thefe words he was to repeat, if he had 
fj.iilhed bsfore the full number of ftripes was given.— Burder. 



[ 124 J 

Time, hear in the ear,* that preach ye upon the haufe«^ Place. 

^'^'^^"^ tops.3 And fear not them which kill the bodyj *"'"'^^ 
but are not able to kill the foul : but rather fear 
him which is able to deftroy both foul and 
body in hell. Are not two fparrows fold for 
a farthing? and one of them fhall not fall on the 
ground without your Father. But the very 
hairs of your head are all numbered. Fear ye 
not, therefore ; ye are of more value than many 
fparrows. Whofoever therefore fhall confefs 
me before men, him will 1 confefs alfo before 
my Father which is in heaven. But whofb.- 
ever fhall deny me before men, him will I alfo 
deny before my Father which is in heaven. 
Think not that 1 am come to fend peace on 
earth i I came not to fend peace, but a fword. 
For 1 am come to fet a man at variance againft 
his father, and the daughter againft her mother, 
and the daughter-in-law againft her mother- 
in-law. And a man's foes Jhall be they of his 
own houftiold. He that loveth father or mother 
more than me is not worthy of me j and he 
that loveth fon or daughter more than me is 
not worthy of me. And he that taketh not 
his crofs,* and foUoweth after me, is not worthy 
of me. He that findeth his life, ihali lofe it : and 
he that lofeth his life for my fake (hall find it. 

He that receiveth you, receiveth me, and he 
that receiveth me, receiveth him that fent me. 

* Hear in the ear,'] This alludes to a cuftom of the JewiHi fchools, in which 
the doftor ivhJjpered out of the chair into the ear of the interpreter i and he with a 
loud voice repeated to the whole audience in the fchool, what had been fpoken in> 
his ear. — Lightfoot. 

3; il^on the houje-tops,"] The cuftom of making things public, by proclaiming 
them on the flat roofs ofhoufes in the Ealt, is plainly alluded to here. The 
Mtollahs, among the Turks, at this day proclaim on the top of their mofques, that 
** God is great, and that Mahemec is his prophet," as a fignal for the people to 
come to public prayers. — Wakefield. 

4 Taketh not his crofs.'] An allufjon h here made to the cuftom of making 
fuch as were to be crucified carry thieir crofs to the place of execution j as Jefus 
did a part of the way to his.— Bifhop Pearce. 



[ 125 ] 

Time. He that receiveth a prophet in the name of a Place. 

*^'"'^ prophet, (hall receive a prophet's reward ; and ^-""^ 
he that receiveth a righteous man in the name 
of a righteous man, (hail receive a righteous 
man's reward. And whofoever {hall give to 
drink unto one of thefe Httle ones a cup of cold 
water only in the name of a difciple, verily I 
fay unto you, he (hall in no wife lofe his reward.. 

§,58. Christ pursues his journey through 
Galilee, 
K. D. "And it came to pass, when Jesus had made Galilee. 
3^' an end of commanding his twelve difciples, he 
Paffo ^er ^^P^""^^^ thence to teach and to preach m their 
cities. 



§, 59. The Apostles preach repentance, 
and perform miracles every where, 

A.D. c Anci they went out and preached that men Galilee. 
^^* fhould repent. And they call out many devils, 
and anointed with oil' many that were fick, 
" and healing every where. 

§. 60. The death of John the Baptist. 

A. D. ^ But when Herod's birth-day^ was kept, the Galilee. 
3^* daughter of rierodias danced before them,^ and 
pleafed Herod. Whereapon he promifed with 
an oath, to give her whatfoever ihe would aik. 

^ Matt. xi. I. ^ Markvi. 12, 13. ** Luke ix. 6. ^ Matt.xiv. 6 — 12. 

5 Anointed 'with oil.'\ Grotius fays that it was an ancient cuftom amongft the 
Hebrews, and thai" oil denoted cafe and joy. It might alio denote the undlion of 
the Spirit. The cure was miraculous, and the reafon of the rite, vvhatever k was, 
has now ceafed.— Newcome. 

^ Herod's biyth-day. The cuftom of celebrating f^ated folemnities, and the 
anniverfary of the birth-day in particular, was very general in the Eaft, and 
might be transferred from them to the Greeks and Romans. The folemni- 
zation of the birth-day by a feftival is frequently mentioned, or alluded to, in 
ancient authors. — Wakefield. 

7 Danced before them.'] The dancing giils conftituts one of the chief of the 
feftal amufements amongft the great, throughout the Eaft, to the prefent day. 



[ 126 ] 

Time. And (he, being before inftru£led of her mother, PJa^e. 

^"^ ' faid, Give me here John Baptift's head in a ^"^'^ 
charger.^ And the king was forry: never- 
theleis, for the oath's fake, and them which fat 
with him at meat, he commanded it to be given 
her; and he fent and beheaded John in the 
prifon. And his head was brought in a char- 
ger,^ and given to the damfel, and (he brought 
it to her mother. And his difciples came, 
and took up the body, and buried it, and went 
and told Jesus. 

§. 61. Hej-od hears the fame of Christy 
and desires to see him, 

A. D. *" Now Herod the tetrarch heard of all that 

v.. was done by him : and he was perplexed, be- 

caufe that it was faid of fome, that John was 

rifen from the dead : and of fome, that Elias 

^ Luke IX. 7 — 9. 

* '^ohn Bapuji\ head in a charger. '\ At the time of this event it was com- 
mon tor princes ro require the heads of eminent perfons whom they ordered for 
execution, to be brought to then;, efpecially if there was any particular lefentment. 
The requeft was not an extraordinary one in Herodias, a woman (according to 
Jcfephus) of great ambition and envy, and of a furious and malignant fpirit. 
He defcribes her as having great influence over Herod, and able to perfuade him to 
things he was not of himlelf' at all inclined to. — Lardner. 

9 Ami his head Kvas brought.'] Note here, that very remarkable feems the 
providence of God, in avenging the death of this holy man upon Herod, Herodias, 
and her daughter. For lit. As the war betwixt Herod and Aretas king of 
Peirea was caufed by Herod's wicked contrail with Herodias, to rejeft the 
daughter of Aretas, his lawful wife, and to marry with Herodias, his brother 
Philip's wife; fo Jofephus declares that the Jews looked upon the putting John to 
dearh, as the caufe of the mifcarriage of Herod's army; *' God being angiy with 
him for the death of John the Baptift." adly, Herodias envying the ^lory of king 
Agrippa, who had that honour given him by Caius, prevailed with her hufband to 
go to Rome, and accufe Agrippa ; whereupon Caius deprived Herod of his govern- 
ment, and her of her money 3 and gave both to Agrippa, baniihing Heiod and 
Herodias to Lyons in France: *' which (faith Jofephus) was done in punifhment 
of her envy, and of his readinefs to hearken to her folicitations." And 3dly, of 
her daughter it is related, that /he going over the ice in winter, the ice brake, and 
{he flipped in to tiie head, which at laft was fevered from her body by the fliarpnef^ 
of the ice, God requiring her head for that of the Baptift's ihe defircdj whith, 
if true, was a wonderful providence.,-— Whirby. 



[ 127 ] 

Time, had appeared ; and of others, that one of the P'ace. 
old prophets was rifen again. And Herod ^-""'^^ 
faid, John have I beheaded ; but who is this, 
of whom I hear fuch things ? And he de- 
fired to fee him. 

§.62. The twelve Apostles return, 

A. D. g And the Apoftles when they were returned, ^^P^'- 

after^zd "8^^^^^^^ themfelves together unto Jefus, and "^""^* 

Paflbver ^^^^ ^^"^ "^^ things, both what they had done, 

and what they had taught. And he faid unto 

them, Come ye yourfelves apart into a defert 

place, and red awhile; for there were many 

coming and going, and they had no leifure fo 

much as to eat. 

§. 63. Christ feeds jive thousand with Jive 

loaves and two fishes, 

A. D. ' After thefe things Jefus went over the fea The 

^^^' of Galilee, which is the fea of Tiberias. And ^''^^'\ 

%'^d ^ ^ ^X^'2it multitude followed him, becaufe they ^Jj^^^" 

Paflover faw his miracles which he did on them that 

were difeafed. And Jefus went up into a 

mountain, and there he fat Vv^ith his difciples. 

And the pafTover, a feaft of the Jews, was nigh. 

When Jefus then lifted up his eyes, and faw 

a great company coming unto him, »=he was 

moved with compaflion toward them, becaufe 

they were as fheep not having a fhepherd ; and 

he began to teach them many things. And 

when the day was now far fpent, ^he faith unto 

Philip, Whence fnall we buy bread that thefe 

may eat? And this he faid to prove him : for 

he hih^felf knew what he would do, Philip 

anfwered him. Two hundred pennyworth of 

bread is not fufficient for them, that every one 

of them may take a little. One of his difci- 

8 Luke ix. lo. ^ Mark vi, 30, 31. ' John vl. i — 5, ^ Mark vi. 34, 35- 
* John vi. 5 — 10. 



[ 528 ] 

Time, pies Andrew, Simon Peter's brother, faith unto P^^^e. 

'^^^^''^^ him^ There is a lad here which hath five bar- ' ^ 
ley-loaves and two fmall fiihes : but what are 
they among fo many ? And Jefus faid, 'Make 
them lit down by fifties in a company. "Now 
there was much grafs in the place ; fo the men 
fat down, in number about five thoufand, 

''Then he took the five loaves and the two 
filhes, and looking up to heaven, he bleffed 
them, and break, and gave to the difciples to 
fet before the multitude. And they did eat, 
and were all filled, p When they were filled, 
he faid unto his difciples, Gather up the frag- 
ments that remain, that nothing be loft. 
Therefore they gathered them together, ' and 
filled twelve baflcets' vvith the fragments of the 
five barley-loaves, which remained over and 
above unto them that had eaten. Then thofe 
men, when they had feen the miracle that Jefus 
did, faid, This is of a truth that prophet that 
(hould come into the world. 

§.64. Christ walks upon the sea, 

A. D. 1 When Jefus therefore perceived that they The 

3^- would come and take him by force, to make ?.^f ^^^ 
^^^^'^ ^ him a king,^ he departed again into a mount- j-J^g' 
Pafibver ^^^ himfclf alonc. And when even was now 
come, his difciples went down unto the fea. 

•" Luke ix. 14. " John vi. 10. ** Luke ix. 16, 17. P John vi, 12— 14, 
•1 John vi. 15 — 17. 

^ Tivel'o'e bajkets.'\ Thefe were fmall wicker bafkets, which the Jews cariied 
their viduals in, when they went from home: and by the number here particu- 
larifed, it (kould feem that each Apotlle filled his own ba&et. From confidering 
the great number of people, which had eaten of thefe five loaves and two fiHies, 
and the large quantity of fragments, it is very evident, that there had been a cre- 
ation of bread in this affair j which could be the effeft only of a Divine Power, 
exerted by Jefus. . Eiihop Pearce. — Wakefield. 

^ lo make h'm a king.'] They refolved, therefore, according to their falfe no- 
tion that the Mefiiah was fo be a temporal prince, to take Jefus and proclaim hiiti 
their king. But Jefus, aw?.re of their defign, which was very contrary to the in- 
tent orhis preaching and miracles, firft fent away his difciples in a boat over the 



[ 129 ] 

Time. And entered into a fhip, and went over the ^^^ 
^"^"^^ fea towards Capernaum. And it was now 

dark, and Jefus was not come to them. ' But The 
the fhip was now in the midft of the fea, tofled Sea of 
with waves 5 for the wind was contrary. And Galilee^ 
in the fourth watch^ of the night, Jefus went 
unto them walking on the fea.+ And whert 
the difciples faw him walking on the fea, they 
were troubled, faying, It is a fpirit; and they 
cried out for fear. But ftraightway Jefus fpake 
unto them faying. Be of good cheer, it is I, 
be not afraid. And Peter anfwered him and 
faid, Lord, if it be thou, bid me come unto 
thee on the water. And he faid, Come. And 
when Peter vv'as come down out of the fhip, 
he walked on the water, to goto Jefus. But 
when he faw the wind boifterous, he was afraid: 
and beginning to fink, he cried, faying. Lord, 
fave me. And immediately Jefus ftretched 
forth his hand, and caught him, and faid unto 
him, O thou of little faith, wherefore didft thou 
doubt ? And when they were come into the 

"■ Matt. xiv. 24 — 33. 
lake, left they fhould join with the multitude in this their rafli refolution ; and 
then retired again to the mountain by himfelf alone to pray, defigning to follow 
his difciples foon after, and overtake them before they were got to the other ildc 
of the lake. — Clarke. 

3 In the fourth wfl/rZ'.] i. e. betweerl the hours of three and fix in the morning. 
See Exod. xiv. 24 } Judges vii. it Grotius obfervcs, that this was the Roman 
divifion of the night, taken by them from the Greeks : and that the Jews from 
the time of Pompey» after they were become a dependent people, hsd adopted 
this mode of reckoning, inftead of their own ; which originally confifted in three 
watches only. See, however, Notes, p. 33, 43, 49, 94. 

4 Walking on the fea.'] A manifeft demonftration of Divine Power. Jobj in 
his enumeration of the wonderful aCls of God, pavticularly fays, *' He walketh 
upon the waves of the fea;" the heights, or high places; that is, the waves j 
which the LXX freely render thus: "Walking upon the fea, as upon a pave- 
ment.'" And the author of the 77th pfalm celebrates the grandeur and omni- 
potence of the Deity from the fame idea. The paflage, properly tranflated, is as 
follov;s: " Thy way is upon the fea, and thy path upon the great waters j and 
thy footfteps are not perceived.'" — Pf. Ixxvii. 20. The hierogl)phic fbr ain m~ 
poffibil'ity among the Egyptians was the reprefentatipn of two feet, fupported e.i the 
water.—Wakefield. 



[ 130 ] 



Tinne. (hip, the wlnd ceafed. Then they that were Pi^ce; 

^■'^*"*^ in the (hip, came and worfhipped him, faying, ^--^''^ 
Of a truth thou art the fon of God. 

5 And when they had pafled over, they came The 
into the land of Gennefareth, and drew to the |t^"^ °* 
fhore. And when they were come out of the {J^^^^J 
Ihip, ftraightway they knew him, and ran 
through that whole region round about, and 
began to carry about in beds thofe that were 
fick, where they heard he was. And whither- 
foever he entered, into villages, or cities, or 
country, they laid the fick in the ftreets, and 
befought him that they might touch, if it were 
but the border of his garments : and as many 
as touched him were made whole. 

§.65. Christ discourses with the people t?t 
the city of Capernaum^ and in their 53/- 
nagoguey a7id with his disciples. Feter's 
confession. 
A. D. t The day follov^ing, when the people which The 

NeaJthe ^°°^ °" *^^^ ^^^^"^ ^^^^ ^^ ^^^ ^^^ ^^^ ^^^^ ^^^^^ Ge" ne^^ 

3d was none other boat there, fave that one where- f^reth." 
Pafibver into his disciples were entered, and that Jefus 
went not with his difciples into the boat, but 
that his difciples were gone away alone ; (how_ 
beit there came other boats from TiberiaSjS 
nigh unto the place where they did eat bread, 
after that the Lord had given thanks:) when 
the people therefore faw that Jefus was not 
there, neither his difciples, they alfo took fhip- 
ping, and came to Capernaum, feeking forCaper- 
Jefus. And when they had found him on the "-^"^n' 
other fide of the fea, they faid unto him. Rabbi, 
when cameft thou hither? Jefus anfwered 
them and faid. Verily, verily, I fay unto you, 

^ Mark vi. 53, to the end. * John vi. 22, to the end. 
S Tiberias.'] HerOd Antipas, the tetrarch, built this city in the beft part of 
CaliJeg, near to the lake of Gennefareth, and called it Tiberias, in honour of Tibe- 
rius, the Roman Emperor.— Jos. Antiq. xviii. 2, 3. 



C 131 ] 

Time, ye feek me, not becaufe ye faw the miracles, I^'^icr, 
^"''^'^^ but becaufe ye did eat of the loaves, and were ^^^^''^ 
filled. Labour not for the meat which pe- 
rifneth, but for that meat which endureth unto 
everlafting life, which the Son of man (hall 
give unto you : for him hath God the Father 
iealed. Then faid they unto him. What (hall 
we do, that we might work the works of 
God? Jefus anfwered and faid unto them, 
This is the work of God, that ye believe on 
him whom he hath fent. They faid therefore 
unto him. What (ign fheweft thou then, that 
we may fee and believe thee ? what doft thou 
work ? Our fathers did eat manna in the de- 
fert; as it is written, He gave them bread from 
heaven to eat. Then Jefus faid unto them. 
Verily, verily, I fay unto you, Mofes gave you 
not that bread from heaven ; but my Father 
giveth you the true bread from heaven. For 
the bread of God is he which cometh down 
from heaven, and giveth life unto the world. 
Then faid they unto him, Lord, evermore 
give us this bread. And Jefas faid unto them, 
J am the bread of life: he that cometh to me 
ihall never hunger; and he that believeth on 
me ihall never thirft. But I faid unto you, 
that ye alfo have feen me and believe not. All 
that the Father giveth me (hall come to me; 
and him that cometh to me I will in no wife 
caft out. For I came down from heaven, not 
to do mine own will, but the will of him that 
fent me. And this is the Father's will which 
hath fent me, that of all which he hath giveft 
me I (hould lofe nothing, but fhould raife it 
up again at the laft day. And this is the will 
of him that fent me, that every one which 
feeth the Son, and believeth on him, may have 
everlafting life ; and I will raife him up at the 
laft day. 



[ 132 ] 

Time. The Jews then murmured at him, becaufe Place. 

^^'^'•^ he faid, I am the bread which came down from -^^JJTs^ 
heaven. And they faid, Is not this Jefus, the nagogJe' 
fon of Jofeph, whofe father and mother we of Caper 
know ? how is it then that he faith, I came down "aum. 
from heaven. Jefus therefore anfwered and 
faid unto them, Murmur not among your- 
felves. No man can come to me, except the 
Father which hath fent me draw him: and I 
will raife him up at the laft day. It is written 
in the prophets. And they Ihall be all taught 
of God. Every man therefore that hath heard, 
and hath learned of the Father, cometh unto 
me. Not that any man hath feen the Father, 
fave he which is of God, he hath feen the Fa^ 
ther. Verily, verily, I fay unto you, He that 
believeth on me hath everlafting life. lam that 
bread of life. Your fathers did eat manna in 
the wildernefs, and are dead. This is the 
bread which cometh down from heaven: that 
a man may eat thereof, and not die. I am 
the living bread, which came down from hea- 
ven: if any man eat of this bread, he (ball live 
for ever ; and the bread that 1 will give is my 
flefh, which I will give for the life of the world. 
The Jews therefore f^rove among themfelves ^ 
faying. How can this man give us his flelh to 
eat? Then Jefus faid unto them. Verily, ve- 
rily, I fay unto you, except ye eat the flefh of 
the Son of man, and drink his blood, ye have 
no life in you, Whofo eateth my flefh, and 
drinketh my blood, hath eternal life: and I 
will raife him up at the laft day. For my flefli 
is meat indeed, and my blood is drink indeed. 
He that eateth myflefh, and drinketh my blood, 
dwelleth in me, and 1 in him. As the living 
Father hath fent me, and 1 live by the Father, 
fo he that eateth me, even he fhall live by me. 
This is that bread which came down from 
heaven : not as your fathers did eat manna^ 



C 1S3 ] 

Time, and are dead: he that eateth of this bread fhall Piac?. 

^"^^^^ live for ever. Thefe things faid he in' the fy- '"^'"^ 
nagogue, as he taught in Capernaum. 

Many therefore of his difciples, when they Caper- 
had heard this^ faid, This is an hard faying j ^'^''^^ 
who can hear it ? When Jefus knew in liim- 
feJf that his difciples murmured at it, he faid 
unto them, Doth this offend you? fVhat 
and if ye (hall fee the Son of man afcend up 
where he was before? It is the fpirit that 
quickeneth; the fledi profiteth nothing: the 
words that 1 fpeak unto you, they are fpirit and 
they are life. But there are fome of you that 
believe not. For Jefus knew from the be- 
ginning who they were that believed not, and 
who (hould betray him. And he faid. There- 
fore faid I unto you, that no man can come 
unto me, except it were given unto him of my 
Father. From that time many of his difciples 
went back, and walked no more with him." 
Then faid Jefus unto the twelve. Will ye 
alfo go away ? Then Simon Peter anfwered- 
him, Lord, to whom (hall we go? thou haft 
the words of eternal life. And we believe and 
are fure that thou art that Chrift, the Son of 
the living God. Jefus anfwered them. Have 
not i chofen you twelve, and one of you is a 
devil ? He fpake of Judas Ifcariot, the fan of 
Simon : for he it was that fhould betray him, 
being one of the twelve. 

° After thefe things Jefus walked in Galilee ; Gaiiiec. 
for he would not walk in Jewry, becaufe the 
H Jews fought to kill him. 



" John vii. i. 
END OF PART IV. 



THE 



ENGLISH DIATESSARON 



PART V. 



The Events qf Twelve Montis ^ from the commencement 
of the Third Pajfover. 



Time. Christ discourses with the Scribes and Pha- Place. 
^^v^ risees, and with the multitude, and his '<■''^^^ 

oxvn disciples, on the subject of eating 

with unwashen hands. 

A. D. ^ryiHEN came together unto him the Pha- Galilee. 
32. j[ rifees, and certain of the fcribes, which 

Paffov^er ^^^^ ^'"^"^ Jefufalcm. And when they law 
fome of his difciples eat bread with defiled,^ 
that is to fay, with unwaOien hands, they found 
fault. For the Pharifees» and all the Jews, 
except they wafh their hands oft, eat not, 
holding the tradition of the elders. And when 
they come from the market, except they wa(h, 
tiiey eat not. And many other things there 
be, which they have received to hold, as the 
wafhing of cups and pots, brazen veflels, and 
of tables.^ Then the Pharifees and fcribes 
aiked him, Why walk not thy difciples ac- 
cording to the tradition of the elders,^ but eat 

* Mark vii. i — 17. 

^ DffJed.'\ The Pharifees and Scribes did not eat their food with common (that 
is unclean, or unwafhen) hands, becaufe they confidered it as fanclified by the 
prayer and thankfgiving ufed before they partook of ir.— Newcome. 

* Ta^/jrx.J Rather the couches on which they reclined at their tables. 

3 Tradition of the Elders.'] The Pharifees, (fays Jofephus) delivered many 
doftrines to the people as belonging to the law, which were handed down by 
a22fa:r.ers-j b';t not wntten in the laws ofMofesj and for this reafonj the fed oi 



[ 135 ] 

Time, bread with unwafhen hands? He anfwered P^^ce. 

*'**''^ and faid unto them, Well hath Efaias pro- ^-'vv^ 
phefied of you hypocrites, as it is written, 
This people honoureth me with their lips, but 

' their heart is far from me. Howbeit, in vain 
do they worfhip me, teaching/^^' dodines the 
commandments of men. For laying afide 
the commandment of God, ye hold the tra- 
dition of men, as the wafhing of pots and cups : 
and many other fuch like things ye do. And 
he faid unto them. Full well _y<?reje6l the com- 
mandment of God, that ye may keep your 
own tradition. For Mofes faid, Honour thy 
father and thy mother; and Whofo curfetii 
father or mother, let him die the death: But 
ye fay. If a man fhail fay to his father or mo- 
ther, It is Corban, that is to fay, A gift,^ by 

the Sadducees rejects them; maintaining that thofe things which are wntten,, 
ought to be accounted parts of the law, and that fuch as are only received by tra- 
dition from the fathers ought not to be obleived. This has occafioned great quef- 
tions and difputes between thetn j the Sadducees gaining over only the people of 
diftindlion, without any of the common fort, v;ho take part with the Pharifees. 
Ant. xiii. i8. Thefe traditions were originally unwritren^ and committed folely- 
to memory; for it was long a maxim among the Jews, that no oral precepts 
ihould be publliicd in books. In piocefs of time they were colleded, and di- 
gefted in the Tal muds.— Wakefield. 

5 ^ gif^'j -f^" offering or oblation to God. As if the pharifee (hrmld 
fay, " That is Corban, by which I might do thee fervice;" in other words, 
** It would be as improper for me to communicate my fubrtance for thy benefit in 
the prefent circumflancei, as if I had devoted them for an offering to God.'" It 
is therefore only a coniparilcn, and does not imply thiic tlie perfon under the vow 
had really made a confecration of his property to God's fervice. He Iiad protefled, 
perhaps, under the influence of anger, avarice, or Come other wicked motive, that 
his parents Hiould reap no benefit from him.; and would not ad in oppofition to 
this raffi determination, butobferved it as facred, though he might repent of it in 
his cooler moments, when his pareiits liood in need of his affiftance. A piece of 
hiftory, delivered in the Talmud, vviililiuilrate this fubje^t, and at the fame time 
■exhibit in a clear light the profligacy, fuperftition, and cafuiftry of the Jews. A 
rnan of Beth-Moron had made a vow, and declared that his father fhouid reap no 
benefit fi-om hi b property. Afterwards, on the occafion of hisfon's marriage, he 
.viihed to invite his father to the entertainment;, and, to evade the obligation of 
uii vow, he transferred ijis right and property in the room and feaft to a friend, who 
-vas engaged to invite his father. This, however, was judged to be unlawful, 
■Muef". he had transferred entirely and truly this part of his property so hi? fiisnd. 



t 135 2 

Time, whatfocver thou mighteft be profited by me : P^^^^- 
he Jhall be free. And ye fuffer him no more ^'^"^^ 
to do ought for his father or his mother; 
making the word of God of none effect through 
your tradition, which ye have delivered: and 
many fuch like things do ye. 

And when he had called all the people unto 
hlm^ he faid unto them, Hearken unto me 
every one of you^ and underftand. There is 
nothing from without a man that entereth 
into him can defile him : but the things which 
come out of him, thofe are they that defile the 
man. If any man have ears to hear, let him 
hear. And when he was entered into the 
houfe from the people, ^ then came his difci- 
pies, and faid unto him, Knoweft thou that 
the Pharifees were offended after they heard 
this faying? But he anfwered and faid, 
Every plant which my heavenly Father hath 
not planted, fhall be rooted up. Let them 
alone : they be blind leaders of the blind, and 
if the blind lead the blind, both (hali fall into 
the ditch. Then anfwered Peter, and faid 
unto him. Declare unto us this parable. And 
Jefus faid, Are ye alfo yet v/ithout underftand- 
ing ? ' Do ye not perceive, that whatfoever 
thing from without entereth into the man, it 
cannot defile him. Becaufe it entereth not 
into his heart, but into the belly, and goeth 
out into the draught, purging all meats ? And 
he faid, That which cometh out of the man, 
that defileth the man. For from within, out 
of the hearts of men proceed evil thoughts, adul- 
teries, fornications, murders, thefts, covetouf- 
nefs, wickednefs, deceit, lafcivioufnefs, an evil 

'' Matthew XV. 12—16. ' Mark vii. 18—23, 

vvithcut interpofing any condition with refpedl to the invitation of his farher, 
whom he was bound by all means not Co profit. How can we be furprifed ar the 
feveiity with which our Saviour rebuked fuch vile cafuifrry, fuch vvsnt of rjar'ural 
affefVionj and fuch abominable hypocrify ? — Wakefield. 



t 137 J 



Time, eye, blafphemy, pride, foolifhnefs : all thefe evil Pi ^ce- 
^-^^^ things come from within, and defile the m.an. ^-^-v*^ 

'' But to eat with unw^fhen hands defileth not 

the man. 

§. 67. Christ heals the daughter of the 
Sjjro-PhGenician woman. 

A. D. *«And from thence he arofe and went into The 
32- the borders of Tyre and Sidon, and entered bord-rs 

arter 3d j^^^q ^j^ houfc, and would have no man know ^-^ '^>'^ 
'''^'^^'''^ it i but he could not be hid. For a certain 5"^^^^^ 
woman, whofe young daughter had an unclean 
fpirit, heard of him, and came and fell at his 
feet : The woman was a Greek, a Syro- Phoe- 
nician'^ by nation, and (he befought him that 
he would caft forth the devil out of her daug-h- 
ter. -^ But he anfwered her not a word. And 
liis difciples came and befought him, faying^ 
Send her away, for Ihe crieth after us. But 
he anfwered and faid, I am not fent but unto 
theloil: fheep of thehoufe of Ifrael. Then came 
fheand wprihipped him, faying, Lord, help me, 

** Matt. XV. 20. ' Maik vii. 34—^26. ^ Matt, xv. 23—26, 

^ Jl Syro-FkvsrJc'uii.'j In Pvlatthew flie i3 called a Canaaniti/h womanj or 
woman or' Canaan. It is very clearly proved by Grocius, and from him by Bifhop 
Pearce, that theTyrians and Sidonians v.ho were the inhabitants of Fhcenicia, 
\\ere the defcendantb of the Canaanites, fo often nicnrioned in rhe Old Teiiament. 
r.Iarchew was in no danger of being mifunderftood by his countrymen, when he 
called rhe pitfent inhabitants ef the eoan'ry by the name of their ariccftors. It is 
remarkable, that in Paleil:ine, i^rabia, and the adjacent countries, the old fcripturs 
names ot places are reiiored by the native inhabitants of thofe parts; and the 
names fuperinduced by Conqueft and fordgners have been difcontinued or ne- 
gleded. — Wakefield. Thefe people were called Syro-Phcsnicians, to diftinguifh 
them from the Ph(£:iicians of Africa, who were Liby-Phcenicians. Both were 
of th; iameftc-ck-, and had borne rhe name of Canaanites, which was ftill remain- 
ing in Africa when S:. Auguftine lived ; for he tells us, tha: the country people 
about Hippo being allied who they were, anfwered in the Phcenic tongue, that they, 
were Canaanites. Lib. Expofitionum} Epiil. ad Rom. j Grotius on Matthew, 
XV. 22. — Townfon. 

7 PForJh':pped him.'] i.e. fell down before him. Mark, in the parallel place, 
ch. vii. 25, has '* fell down at his feet." This was the cuftomary moie of 
paying civil refped throughout the Eaft. On this account, becaufe it only pre- 

T 



[ 138 ] 

Time* But he anfwered and faid, ^ Let the children P^^c?, 
^^"^"^ firft be filled; for it is not meet to take the ^^"^ 
childrens' bread, and to caft it unto the dogs. 
^And fhe faid, Truth, Lord : yet the dogs eat 
of the crumbs which fall from their mafter's 
table. Then Jefus anfwered and faid unto 
her, O woman, great is thy faith; be it unto 
thee, even as thou wilt. And her daughter 
was made whole from that very hour. 

§. 68. Christ heals a deaf and dumb man, 

A.D. 'And again departing from the coafts of^'^<''^"^- 
32- Tyre and Sidon, he came unto the fea of Ga- J^" g^^^ 

Paffo^er ^^^^^' through the midft of the coafts of Deca- of oaU-- 
polls. And they bring unto him one that waske. 
deaf and had an impediment in his fpeech: 
and they befeech him to put his hand upon 
him. And he took him afide from the mul- 
titude, and put his fingers into his ears,^ and 
he fpit, and touched his tongue; and looking 
up to heaven, he fighed, and faith unto him, 
Ephphatha, that is. Be opened. And ftraight- 
way his ears were opened, and the firing of his 
tongue was loofed, and he fpake plain. And 
he charged them that they fiiould tell no man : 
but the more he charged them, fo much the 
more a great deal they publifiied it"y and v/ere 
beyond meafure aftonifiied, faying, he hath 
done all things well ; he maketh both the deaf 
to hear, and the dumb to fpeak. 

8 MarkvII. 27. ^ Matt. xv. 27, 28. ' Mark vli. 31, to the end. 

vailed in certain countries, and v/as difdained, as a fervility, by thofe nations In 
which the people for whom Luke corapoled his gofpel chiefly refided, he has only 
ufed this word once to fignify homage or refpe(Sj though Matthew has employed 
it fo often.— Wakefield. 

s Into his ears.'] Every reader of the fcrlptures muft have remarked how 
much the Orientals abounded in a^ion.— Newcome, 



[ 139 ] 



ace. 



§. 69. Christ feeds upxvards of four thou- P^ 
sand people with seven loaves and a few ^ 
little fishes, 

^^ Yyf ^In thofe days the multitude being very Decapo- 

32/ great, and having nothing to eat, Jefus called lis. 
After 3d his difciples unto him, and faith unto them, 
Paflbverij j^^yg compaiTion on the multitude, be- 
caufe they continue with me now three days, 
and have nothing to eat : and I will not fend 
them away fading, left they faint in the way ; 
"" for divers of them came from afar. « And 
his difciples fay unto him, Whence Ihould we 
have fo much bread in the wildernefs as to feed 
fo great a multitude? And Jefus faith unto 
them, How many loaves have ye? And they 
faid Seven, and a few little fi(hes. And he 
commanded the multitude to fit down on the 
ground. And he took the feven loaves and 
the fillies, and gave thanks, and brake them, 
and gave to his difciples, and the difciples to 
the multitude. And they did all eat, and were 
filled: and they took up of the broken meat 
that was left, feven balkets full. And they 
that did eat, were four thoufand men, befides 
women and children. And he fent away the 
multitude, and took (hip, and came into the 
coafts of Magdala. 

§. 70. The Pharisees ajid Sadducees again 
demand a sign from heaven, 

A. D. ° The Pharifees alfo wirh the Sadducees came, Confines 

32^. and tempting him, defired him that he would of Mag- 

Aftei-3d (he^ them a fign from heaven. He anfwered, ^^la and 

PdHover ^^^ ^^jj ^^^^ them. When it is evening, ye fay, ^^Y^- 

It will be fair weather 5 for the fky is red."" ^^' 

And in the morning, // will be foul weather 

to-day ; for the fky is red and lowering. O 

* Ma;-k viii. i. ' Matt. xv. 32. "» Mark viii. 3. 

^ Mart. XV. 33, to the end, ^ Matt. xvi. 1—41. 



[ 140 ] 

ye hypocrites, ye can difcern the face of the fky, Pi^ce. 
but can ye not difcern the figns of the times ? ^■^"^^^ 
A wicked and adulterous generation feeketh 
after a fign, and there fhall no fign be given 
unto it, but the fign of the prophet Jonas. 

§.71. Christ ddmojiishes his disciples that 
they should beware of the leaven of the 
Scribes and Pharisees* 

A. D. p And he left them and departed. And Weftem 
32, when his difciples were come to the other fide, ^°^^ °^ 

Pafl-i^r '^^^y ^^^ forgotten to take bread.* Then '^f^ll^ 
Jefus faid unto them, Take heed and beware jge. 
of the leaven of the Pharifees and of the Sad- 
ducees. ^ And they reafoned among themfelves, 
faying, // is becaufe we have no bread- And 
when Jefus knew a', lie faith unto' them, Why 
r^afon ye becaufe ye have no bread ? perceive 
ye not yer, neither underftand ? have ye youf 
heart yet hardened ? Having eyes, fee ye not ? 
2nd having ears, hear ye not ? and do ye not 
remember? When I brake the five loaves 
among five thoufand, how many bafkets full of 
fragments took ye up? They fay unto him. 
Twelve. And v/nen the feven among four 
tiioufand, hov/ many bafkets full of fragments 
took ye up? And they faid. Seven. And he 
laid unto them, ^' How is it that ye do not un- 
deritand that I fpeak it not to you concerning 
bread, that ye fhould beware of the leaven of 
the Pharifees and of the Sadducees ? Then 
undiTftood they how t.hat he bade tl^e^n not 
bev^are of the leaven of bread, but of the doe- 
tnne of the Pharifees and of the Sadducees. 

* 'Weither had they m the fhrp with them more than brie loaf, 
Mark viij. 14, 

f Mitt. XV!. 4.-6, <i Mark yiii. 16—21. ' Matt. xvl. it, la, 



C 141 ] 

Time. |. 72. Christ restores to sight a blind P'^^*- 

'"'^^^ man near Beihsaida, '^'^^ 

j^^ j^^ 'And he cometb to Bethfaida, and they bring g^^j^. 

32. a blind man unto him, and befought him to faida, 

Afcn- 3d touch him. And he took the blind man by 

Faflfoyerthe hand, and led him out of the town; and 

when he had fpit on his eyes, and put his 

hands upon him, he afked him if he faw aught. 

And he looked up and faid, I fee men, as trees, 

Vv'aiking. After that be put his hands again 

upon his eyes, and made him look up : and he 

was reftored, and faw every man clearly. And 

he fent him away to his houfe, faying, Neither 

go into the town, nor tell it to any in the town. 

§.73. Peter again confesses Jesus to he 
the Christ^ 

^ When Jefus came into the coafts of Cefarea Confine 

*,/ Phillippi,^ he afked his difciples,* faying. Whom of 

After 3d do men fay that 1, the Son of man, am ? And Cx-rarea 

paflbverthey faid,' Some ^Ty' thai thou art ]o\\n the ^^^'^'^^' 

Baptift, fome £lias,- and others Jeremias,^ or 

* And it came to pafs as he was alone praying, his difciples 
were with him ; and he afked them, faying, Whom fay the 
people that I am ? Luke ix. i8. 

s Mark viii. 22 — 26. ^ Matt. xvi. 13 — 20. 

9 Cefarea PhUippi.'] This town was near to the fprlng head of Jordan; and 
ks former name Paneas was changed to Cefarea by Philip the tetrarch, who built 
jt in honour of Tiberius Casfar ; and to diftinguifii it from the fea-port rown of the 
fame name Cefarea, mentioned frequently in the A£ls of the Apoftles, it was 
called Cefare;i Philippi. See Jof.. Antiq. xviii. 2, i, and xx. 8, 4. — Bp. Pearce. 

^ Some fay £fc.] The Pharifees, whofe opinions prevailed mofl among th'e 
people, taught, that *' the fouls of holy and good men did, after their death, 
fometimes pafs into other bodies." See Jof. Antiq. xviii. i, 3, and Bell. Jud, 
ii. 8, 14. Not much unlike to this opinion was that of the Pythagoreans, which 
VIcgil has adopted in JE.n, vi. 7, 13, &c, — Bi/hop Pearce. 

^ EUas.'l They concluded this from Malachi iii. 23. 

3 Jeremlas.'] Grotius obfcrves, that the Hebrews, as, appears from their 
Writings, expefted the return of Jeremiah; and that fome of them thought his 
foul animated Zechariah, as that of Phineas^ in their opinion, revived in 
Elijah.~-V/akefield. 



[ ^^- ] 

e. one of the prophets. He faith unto them, But P' 



''^ whom fay ye that lam? And Simon Peter 
aiifwered and f^id, Thou art the Chrift, the 
Son of the hving God. And Jefus anfwered 
and faid unto him, BlefTed art thou, Simon- 
Barjona: for AqCii and blood hath not revealed 
it unto thee, but my Father which is heaven. 
And I fay alfo unto thee, that thou art Peter,* 
and upon this rock^ 1 will build my church J 
and the gates of hell (hall not prevail againii it. 
And I v\'ill give unto thee the keys^ of the 
kingdom of heaven : and v/hatfoever thou fhalt 
bind on earth, Ihall be bound in heaven: and 
whatfoever thou (lialt loofe in earth, fhall be 
loofed in heaven. Then charged he his dif- 
ciples that they (liould tell no man that he was 
Jefus the Chrift. 

* TBou art Petcf-.J Or rather, thou art a ftone. 

5 y^nd upon this rocL] The Romanifts interpret this aflertion of the Apoftie 
Peter himielf, as if hs were the rock upon which the Chriftian church was to be 
eredled ; and on this account elleem him to be the head of the Apoftles, and the 
chief ruler of the church. By an eafy confequence, they make hjs imaginary 
focceflbrs, the biihops of Rome, the inheriLors of his power and prerogative, and 
eficdlusUy ellabliib, as is fuppofed, their claim to infallibility and fpiritual domi- 
nion. The words, " upon this rock," do not refer at all to the ferfon of Peter, 
but to his declaration, exhibited in the i6i;h verfe, Thou art the Chi-'i/t, the Son of 
the li'uifig God. This was the Rock upon which our Lord intended to found 
l)is cliuixh — namely, his own Messiah^hip 5 this important and effential point, 
that He, -Jefus of Nazareth, was the Chrift, the prornifed Redeemer of Il'rael, an4 
the appointed Mediator between God and naan. — Wakefield. 

* The keys."] The phrafe of receiving the keys (fays a mofl: accomplifhed fcholar 
and liberal man) was well known to the Jews ; for the prophet Ifaiah, promiling 
to Eliakim, that he fbould be fuperintsndant of the royal palace, fays, that *' the 
key of the lioufe of David" fhould be committed to him; by which ** he might 
open, and none could fhut; and might ihat, and none cuuld open." If. xxii. zz; 
fee too Rev. iii. 7. Moreover, the Jews, it is faid, when they made a man a 
dodior of the law, ufcd to put into his hands the key of the clofet in the temple, 
where the facred books were depofited, and aifo tablets to write upon j fignifving, 
that they gave him autliorlty to teach and to explain the fcriptures and the 
law of God to tlie people. Jortin, vol. iv. fcvm. iS, 



[ 143 ] 

Time. §, 74, Clwist more clearly predicts his PJ^^c^- 

^^'^^^^^ sufferings and resurrection; reproves ' — ^'^ 

Feter; and exhorts all to self-denial. 

a^^ j)^ " From that time forth began Jefus to fnew Confines 
32. unto his dirdpJes, ''how that the Son of man °^ ^^f:" 
After 3d muft fufFer many things, and be reje^ied ofj^^j 
Paffjver j.{-jg elders, and chief prieits, and fcribes, and 
beflain, and be raifed the third day. J' And he 
fpake that faying openly. ^ llien Peter took 
him, and began to rebuke him, faying. Be it far 
from thee, i.ord : this fhall not be unto thee. 
But he turned, and faid unto Peter, Get thee 
behind me, Satan; thou art an offence unto 
' me: for thou favoureft not the things that be 
of God, but thofe that be of men. 

aAnd when he had called the people untQ 
h'lm^ with his difciples alfo, he faid unto them, 
Whofoever will come after me, let him deny 
himfelf, and take up his crofs ^ daily, and 
" follow me. For v^hofoever will fave his life, 
fhall lofe it : but whofoever fliali lofe his life 
for my fake and the gofpel's, the fame fhall fave 
it. For what fhall it profit a man, if he (hall 
gain the vv^hole world, and lofe his own foul ? 
or what (hall a man give in exchange for his 
foul ? Whofoever therefore (hall be a(hamed 
of me, and of my words, in this adulterous and 
finful generation, of him alfo (hall the Son of 
man be a(hamed, when he cometh in the glory 
of his Father, with the holy angels. 

''And he faid unto them. Verily I fay unto 
you, that there be fome of them that (land here,^ 
which (hall not tafle of death, till they have 
feen the kingdom of God come with power. 

" Matt. xvi. 21. ^ Luke ix. 2Z. ^ Mark viii. 32. ^ Matt. xvi. 22, 23. 
* Mark viii. 34. *> Luke ix. 23. ^ Mark viii. 34), tothbend. ^ Mark ix. j. 

7 Thatfiand here.'] John the Apoftle, we know for a certam y, lived long 
enough to fee this coming of Jafjs in his kingdom. John xxi. 22, 23.— 
j5i(hop ?earce. 



[ 144 ] 

Time. §.75. Chrisfs transfiguration. His d is- P^^ce. 
^•"^^"^ course with tiiree of his disciples^ when ^'^^'^'^ 
he descended frovii the 7nount. 

A.D. ''And it came to pafs about an eight days Confines 
32. after thefe fayings, he took Peter and John and of Cefa- 
Aftersd James, and went up into a mountain to pray; ^e* P^^*- 
PaiTover t ^r\(\ \vas transfigured before them, and his '^^'' 
face did fhine as the fun, and his raiment was 
white as the light. ^ And behold, there talked 
with him two men, which were Mofes and 
Elias ; who appeared in glory, and fpake of his 
deceafe which he fhould accomplifli at Jeru- 
falem. But Peter and they that v^^ere with 
liim were heavy with ileep : and when they 
W'ere awake, they faw his glory, and the two 
men that ftood with liim. And it came to 
pafs, as they departed from him, Peter faid 
unto Jefus, Mafter, it is good foi* us to be here : 
and let us make three tabernacles ; one for 
thee, and one for Mofes, and one for Elias : 
'^for he wift not what to fay; for they were 
fore afraid. ^ vVhile he yet fpake, behold, a 
bright cloud overfhadowed them : and behold 
a voice out of the cloud, which faid, This is 
my beloved Son, in whom I am well pleafed : 
hear ye him. And when the difciples heard //, 
they fell on their face, and were fore afraid. 
And Jefus came and touched them, and faid, 
Arife, and be not afraid. And when they had 
lift up their eyes, they faw no man, fave Jefus 
only. And as they came down from the moun- 
tain, Jefus charged them,* %ing, Tell the 
vifion to no man, until the Son of man be rifen 

* Luke Ix. 28. f Matt. xvii. 2. ^ Luke ix. 30, 33. •» Mark ix. 6. 

» Matt. xvIi. 5 — 9. 

^ j^C/ks charged them.'] One principal reafori cf this lnjun£lion of fecrecy to 
the difciples m » c be our Lord's un^A'iUingnefs to force the people into a belief of 
his divine character by a degree of evidence which would conttoul the mind, and 
not leave free fcope for the exercife of the moral difpofitions and the ingenuous 
workings of the heart.. He appears to have conf'^lted this purpofe, on all occafi- 
©ns, with particular a:tention.'««-Wak.eii,.ld. 



[ 145 ] 

Time, again from the dead. "^ And they kept that faying P'ace* 
''^"^^ with themfelyes, queftioning one with another *'^'^ 
what the rifing from the dead fllould mean. 

And his difciples afl^ed him, faying. Why 
then fay the fcribes, that Elias muft iirft come I 
And Jefus anfwered and faid unto them, Elias 
truly (hall firft come, and reftore all things: But 
Ifay unto you that Elias is come already, and 
they knew him not^ but have done unto hiax 
whatfoever they lifted : likewifefhall alfo the Son 
of man fufier of them. Then the difciples 
underftood that he fpake unto them of Johr^ 
the Baptiii. 

§,76. Christ casts out a deaf and dumb 
spirit. 

A. D. ^ And when he came* to his difciples, he confines 
32. faw a great multitude about them^ and theofc^:fa- 
Afccr3c^ fcribes queftioning with them. And ftraight- ff ^ Phi* 
Pullover ^^y gjj ^YiQ people, when they beheld him, were ''Pf '* 
greatly amazed,^ and running to him^ faluted 
him. And he afked the fcribes, what queftion 
ye with them ? "And there came to him a 
certain man, kneeling down to him, and faying,. 
Lord, have mercy on my fon, for he is lunatic,f 
and fore vexed : for oft times he falleth into 
the fire, and oft into the water. ® And lo, a 
ijpirit taketh him, and he fuddenly crieth out; 
and it teareth him, that he foameth again, 
and bruifing him hardly departeth from him, 
pAnd wherefoever he taketh him, he teareth 
him^ and he foameth, and gnaftieth with his 

* And it came to pafs, that on the nejft day, when they were 
comedown from the hi!!, much people xnet him. Lukeix. 17* 

•f For he is my only fon. Luke ix. 30. 

* Mark ix. 10. ' Matthe.v xvii. J0-*-J3. ^ Martk ix. 14— 17. 

•'' Matt. xvii. 14, 15. <• Lukeix.-39. P Mark Jx. 18— z;. 

9 Greatly amazed.'] I.e. at thofe unu(val rays of niajeftyaivJ glory which yet 
rernaired on bis countenance. Compare Exod. xxxiv. 29, 30.— Doddiidge. 

U 



[ 146 ] 

Time, teeth, and pineth away ; and I fpake to thy dif- Place, 
^^^'^^ cipjes, that they ihould caft him out, and they ' 
could not. He anfwereth him, and faith, O 
faithlefs generation. How long (hall 1 be with 
you ? how long (hall I fuffer you ? Bring hini 
unto me. And they brought him unto him : 
and when he faw him, ftraightway the fpirit tare 
him, and he fell on the ground and wallowed, 
foaming. And he a&ed his father, How long 
is it ago fmce this came unto him ? And he 
faid, Of a child; and oft times it hath caft 
him into the fire, and into the waters, to deftroy 
him : but if thou canft do any thing, have 
compaflion on us, and help us. Jefus faid 
unto him, If thou canft believe, all things are 
polTible to him that believeth. And ftraight- 
\vay the father of the child cried out, and faid 
with tears, Lord, I believe ; help thou mine un- 
belief. When Jefus faw that the people came 
running together, he rebuked the foul fpirit, 
faying unto him, Thou dumb and deaf fpirit, I 
charge thee come out of him, and enter- no 
more into him. And the fpirit cried, and rent 
him fore, and came out of him ; and he was as 
one dead, infomuch that many faid. He is dead. 
.But Jefus took him by the hand, and lifted 
him up, and he arofe, 'lAnd as he was yet a 
coming, the devil threw him down, and tare 
him; and Jefus rebuked the unclean fpirit, and 
healed the child, and delivered him again to his 
father. And they were all amazed at the 
mighty power of God. "^And when he was 
come into the houfe, his difciples afked him 
privately, 'Why could not we caft him out ? 
And Jefus faid unto them, Becaufe of your 
unbelief :5 for verily I fay unto you, if ye have 

•J Luke ix. 42, 43. •■ Mark ix. 28. ^ Matt. xvii. 19 — 21. 

9 Becaufe of your unbelief. '\ Becaufe je have not yet any juft notion of wnat 
my name and authority will enable you toperfoim. And this arifes from your 
inadequate and impbrfcd conceptions of my charader, as theChrift. — Wakefield. 



[ 147 ] 

Time; faJtli as a grain of muftard-feed, ye fhall fay P'^^/'. 

^'*''**^ unto this mountain, Remove hence to yonder ^^^^^ 
place, and it fhall remove: and nothing ihall 
be impoflible unto you. Howbeit, this kind 
goeth not out, but by prayer and failing. 

§.77. Christ agam predicts Ais sufferings 

and resurrection. 

A. D. .:.^ And they departed thence, and paffed Galilee. 

32* through Galilee: and he would not that any 
Ait^rgd j^^,^ (hould know it. For he taught his dif- 
^a. over ^pl^g^ and faid unto them, 'Let thefe fayings 
fink down into your ears: for the Son of man 
fhall be delivered into the hands of men ; « and 
they (hall kill him, and after that he is killed, 
he fhall rife the third day. '^ But they under- 
flood not this faying, and it was hid from them, 
that they perceived it not : and they feared to 
a(k him of that faying. 

§.-78. Christ performs a miracle, in order 
:i..L to pal/ the tribute, 

^' ' ''And when they were come to Capernaum, Caper- 
After'sd ttisy that received tribute' money^ came to "^^"*' 
Paflbver Pctcr, and faid, Doth riot your mafter pay tri- 

* M^rk Ix. 30, 31. * Luke ix. 44. " Mark ix. 31, " Luke Ix. 45. 
y Matt, xvij. 24, to the end. 

' TributeJ\ It appears from Exodus xxx. 13, 14, that every male among the 
Jews, of twenty years old and upwards, was commanded to give a certain fum 
every year, as an offering to the Lord, for the fervice of the temple at Jerufalem* 
Pr. Scott refers to Jof. Ant, xviii. 9, l, to fhew that the Jews continued to fend 
the fame fum every year, wherever they lived 5 which Philo too particularly men- 
tions, de Monarch, ij. 635, ed. col, " Sums of money, on account of the jews, 
were carried every year out of Italy and all your provinces to jerufalem." Cic. pro 
Flac. 8. ** Every Jew, defpifing the religion of the country in which he lived, 
fent his donations and tribute to Jerufalem and the temple." Tac. Hift. lib. 5.' 
Jofephus (B. J. vii. 27) fays, *< the Roman emperor Vefpafian impofed upon every 
Jew the fame contribution for the Capitol, as they had before paid to the Temple."* 
** Titus impofed on them a yearly tribute of a didrachm to Capitoline Jupiter.". 
Xiphil. Dion. lib. Ixvi. Thefe tribute-gatherers muft have been fent by the fuper-^ 
intendantsof the Temple, and have afted by the authority of the high-prieft j fot 
the force of oar Lord's argumqnt depends upon this particular.-«i- Wakefield.' 



[ 148 J 

Time, bute? He faitfi Yes. And when he was P'ace. 

^*^^^^ come into the houfe, Jefus prevented him, ^'^'^^^^ 
faying, What thinkeft thou, Simon, of whom 
do the kings of the earth take cuftom or tri- 
bute ? of their own children, or of ftrangers ? 
Peter faith unto him, of ftrangers. Jefus faid 
tinto him, then are the children free.* Not- 
withftanding, left we ftiould offend them,^ go 
thou to the lea, and caft an hook, and take up 
the fiih that firft cometh up: and v,?hen thou 
haft opened his mouth, thou (halt find a ipiece 
of mon^ •/ that take, and give unto them for 
me and thee. 

§.79. The discipks dispute amongst theni^ 
selves who should be the gj^eatest, Christ's 
conduct and discourse inconsequence of 
this dispute, 
. p "And he came to Capernaum, and being in Caper- 
gj.* the houfe, he afked them, What was it that ye "^"'"' 
After 3d difputed among yourfelves by the way? But 
PaHover they held their peace : for by the way they had 
difputed among themfelves, who JbouU ^^ the 
greateft. ""And Jefus perceiving the thought 
of their heart, fat down and called the twelve, 
and faith unto them, If any man defire to be 
firft, the fame (ball be laft of all, and fervant of 
all. And he took a child,^ and fethim in the 

* Mark ix. 33, 34. ^ Luke ix. 47. * Mark ix. 3S> 36. 

* 7*i>r» are the children free,'] Jefu^' argument is this : If earthly kings do 
not receive tribute-money from their children, then am Ij who am the Son of 
God, excufed bj their cuftom fron» paying any to God.-— Biihop Pearce. 

"i^LeJi 10 ejhduld offend tbim^] i, e. That we may not give them reafon to 

except againit us, to rcje£l my pretenfions, and to revolt at my charafter, becaufc 

we refufe to comply with the law of Mofcj.— WakefieJd,' 
♦'Jr4jf)^Vw of money. "^ A (later, cfjual to a fliekel, or to four drachmas, and 

worth about 2s. 4-|J. of our money j and therefore the tribute due from our I-or^ 

arid Peter.'=^14ewcome. 

. ^ And be took a child '1 Jefus in'adc ufe of this method to Impr^fs his in- 

ftru£lions \v^ov, th?ir minds more j-(?rccptjbly -and cfficacioufly^ OiSr ferifcs arc 



\ 



C 149 3 

Time, midft of them; and when he had taken him In Piac<?. 

^■'^'^ his arms, he faid unto them, "Verily I fay unto ^-'y'** 
you, except ye be converted, and become as little 
children, ye (hall not enter into the kingdom 
of heaven. Whofoever therefore fhall hum- 
ble himfelf as this little child, the fame is 
greateft in the kingdom of heaven. And whofo 
{hall receive one fuch little child in my nam€> 
receiveth me :* and whofoever fhall receive me, 
receiveth not me, but him that fent me. And 
John anfwered him, faying, Majfler, wefaw one 
cafting out devils^ in thy name, and he fol- 
loweth not us; and we forbad him, becaufe he 
foUoweth notus. But Jefus faid, Forbid him 
not, for there is no man which (hall do a mi- 
racle in my name, that can lightly fpeak evil 
of me. For he that is not againft us, is on 
our part. For whofoever (hail give you a cup^ 

•* Matt, xviil. 3 — 5. * Marklx. 37, to the end. 

the bcft handmaids of improvement; and thofe virtues are the moft permanent, 
which arc guaranteed by the feelings. See Hor. Ars Poet. 1. 180. — Wakefield. 

^ Cajling out devih.l That this man did truly caft out devils, Chrift's anfAer 
fuppofes, and his difciples faw with their eyes. It is alfo certain that he did this 
in the name of Chrif^, but that he did it by invocation of Jefus of Nazareth is 
not fo certain; for he might be a difciple of John, and fodo this in the name of 
Chrift ihortly to come. For if he ftedfaftly believed that Jefus of Nazareth v,?as 
the Chrift, it is hard to give areafon why he did not follow him, 07 join himfelf to 
Chrift's difciples. However, it was no fmall confirmation of the truth of chrifti- 
anity, that his name was thus powerful even among thofe that did not lollow him, 
and therefore could do nothing by compaft with him. This man, faith Chrift, 
do not forbid ; for he that pur fues the fame end with us, che beating down of 
Satan^s kingdom, cannot be againft us, but rather for us ; and^he who finds fo 
fenfibly the power of my name, cannot fpeak evil of me. — Whitby. 

7 For wbofcfver.'] This relates to what was faid in vcrfe 37; John had in- 
terrupted Jefus' difcourfe at verle 38, and Jefus, having repKed to him, returns 
here to what he had been fpeak' ng of t'nere.?-.!.Bifhop Pearce. To fu mi ih tra- 
vellers with water is at this time thought a matter o( fuch confideration, that 
many of the eaftern people have been at a confiderable expence to procure paf- 
fengers that refreshment. ** The reader, as we proceed," fays Dr. Chandler, 
(Travels in Afia Mindr, p. 20) will find frequent mention of fountains. Their 
number is owing to the nature of the country and the climue. The foil, parched 
and thirfty, :deraand3 moifture to aid vegetation; and a cloudlefs fun, which in-^ 
flames the air, rec^uires for the people ths verdure ihzdCf and coo\m($) its acres'- 



[ 150 ] 

Tirne. of watcf to drink, in my nam«, becaufe ye P^ace, 
^^"^^ belong to Chrift, verily I fay unto you, he Ihall "^^^^ 



not lofe his reward. And whofoever fhali 
offend one of thefe little ones that believe in 
me, it is better for him that a millflone were 
hanged about his neck, and he were cafl into 
the fea. And if thy hand offend thee, cut it 
off; it is better for tliee to enter into life 
maimed, than having two hands to go into 
liell,^ into the fire that never ihall be quenched : 
where their worm dieth not,^ and the fire is 

aisle attendants ; hence they occur not only In the towns and villages, but In the 
felds and gardens, and by the fides of the roads, and by the beaten tracks on the 
mountains. Many of them are the ufeful donations of humane perfons while 
living, or have been bequeathed as legacies on their deceafe. The Turks efteem 
the ered^ng of th'rm as meritoiious, and feldom go away after petforming their 
ablutions or drinking without gratefully b'eihng the name and memory of the 
founder." Then, a-ter obferving that the method u fed by the ancients of ob- 
taining thenecefiary fupplies of water dill prevails, which he defcribes as done by 
pipes or paved channels, he adds, " when arrived at the deftined fpot, it is re- 
ceived by a ciftern with a vent, and the wafte current "palFes below from another 
ciflern, often an ancient farcophagus. It is common to find a cupof tin or Jroa, 
hanging near by a chain, or a wooden fcoop with a handle placed in a niche in the. 
wall. The front is of ftone or marble, and in fome painted anil decorated with 
Riding, and with an rnfcription inTurkifli chafaders in relievo."^ The blefTiDg 
of the name and memory of the builder of one of thefe fountains /hews that a 
cap of water is in thefe countries by no means a defpicable thing. Niebuhr tells 
TOS, (Voyage en Arable, torn. i. p. 97) that " among the public buildings of 
Eahira thofe houfes ought to be reckoned, where they daily give water gratis to 
a'B pafiengers that defire it. Some of thefe houfes make a very handlbme appear- 
ance; and thofe whofe bufinefs it is to wait on paflengers are to have fome vefTels 
irf" copper curioufly tinned, and filled with water, always ready on the window next 
tfee ftreet." — Burder, 

® Hell^J i, «•. Gehenna. By this (which Is a Hebrew term, and fpoken of by 
tlie Rabbins as a place of fite, in which men w 11 be tormented) is meant " the 
valley of the fon of Hinnom," which was near Jcrufalem, infamous for idolatry,' 
(iKingsxiii. 10, &c.) and particularly for the burning of infants to the idol 
Moloch ; fires being contjnaally kept there for that and other purpofes. After the 
seign of Jofiah, the filth of the city was generally confumed there, and the dead 
fearied-in it. (Jer. vii. 32.) By the name of this horrid place, the Jews, in our 
Saviour's time, reprefented the punilhment of wicked men in another life, and he 
adapted It after them. — Wakefield. 

^ Pf'l)ere tbelr tvorm dieth not.'] In Gehenna, or the Valley of Hinnom, the 
wMimdied when its food failed ; and the pile on which human facrifices were b.urnt; 
so Motocli was often extinguilhedi—Newcome. 



1 



[ 151 ] 

not quenched,. And if thy foot offend the«, Place. 
cut it off; it is better for thee to enter halt into * ^~^ 
]ife, than having two feet to be caft into hell, 
into the fire that never fhould be quenched ; 
where their worm dieth not, and the fire is not 
quenched. And if thine eye offend thee, pluck 
it out; it is better for thee to enter into the 
kingdom of God with one eye, than having 
two eyes to be caft into hell fire; where their 
worm dieth not, and the fire is not quenched. 
For every one fhall be faited with fire, and 
every facrifice fhall be (alted with fait. Salt is 
good: but if the fait have lofi; his faltnefs, 
wherewith will you feafon it ? Have fait in. 
yourfelves, and have peace one with another, 
' Take heed that ye defpife not one of thefe 
little ones:' for I fay unto you, that in heaven 
their angels do always behold the face of my 
Father v,7hich is in heaven. For the Son of 
man is come to fave that which was loft. 
How think ye? if a man have an hundred 
fheep, and one of them be gone aftray, doth he 
not leave the ninety and nme, and goeth into 

^ Matt, xvlii. lo, to the end. 

- Cfiheje little ovis,"] Of thefe good and confdentious chrlftians- who rcCerrJk'fc 
iilde children in fimplicity of manners. O^r Saviour feems to have adopted iii 
<his verfe the Jewiih notion, that every perfon had a guardian angei ailigned hina 
by Gcd. And when he fays that the angels of tliefe humble chriftians aKsrays 
*' behold the face of their heavenly Father," he means ro reprsfent thtfe angels^ a^ 
of fupcrior dignity to the reft of their fellcvvs. Thofe minifters of an earthly !g- 
vereign, who are advanced to the highell honours and the greaceft favours, more 
frequently arc admiited into his-prefence. And the moie exalted angels are faid in 
fcripture to " ftand in the prefence of -Godj" fee i Kings x. S; Pf. xxxiv. ?; 
If. Ixiii. 9 5 Tobitxii. 155 Luke i. 15, &c. There is befides a particular aiia- 
iion in this verfe. The monarchs of the Esft keep themfelyes fecluded froni puii- 
lic view, and are feldom feen but by their principal minifters, and other inhabitants 
■of the palace. In reference to this, the feven princes of Herfia and f.'eJia, whs 
v.-ere the king's privy-counfellors and chief favourites, are fa'd " ts fee the king's 
/ace," Eft. i. 14. This allufaon may be in fome degree intended in chap. v. S- 
Luke takes no notice of this afiertion. The Jewifli Rabbins maintauied, iliat 
every man v\as accompanied by two angels, a good and a bad angei j one on hk 
ri^ht bund, and the other on his lef:. Maimon, Mor. Nsv. iii, 2a, — Waiisiidi* 



[ 15^ ] 

Time, the mountains, and feeketh that which was Place. 



gone aftray? And if (o be that he find :t, ^"^^^^ 
verily I fay unto you, he rejoiceth more of that 
Jbeepy than of the ninety and nine which went 
not aftray. Even fo it is not the will of your 
Father which is in heaven, that one of thefe 
little ones fhould perirti. 

Moreover, if thy brother (hall trcfpafs againft 
thee, go and tell him his fault between thee and 
him alone : if he (hall hear thee, thou haft 
gained thy brother. But if he will not hear 
ihee^ the?j take with thee one or two more, that 
in the mouth of two or three v^itnefTes,^ every 
word may be eftablifhed. And if he (hall ne- 
gle6l to hear them, tell it unto the church,' 
but if he neg]e6l to hear the church, let him 
be unto thee as a heathen man and a publican.* • 
Verily I fay unto you, Whatfoever ye (hall 
bind on earth (hall be bound in heaven; 
and whatfoever ye (hall loofe on earth, (hall 
be loofed in heaven.? Again I fay unto you, 
that if two of you (hall agree on earth, as 
touching any thing that they (hall a(k, it (hall 
be done for them of my Father which is in 
heaven. For where two or three are gathered 
together in my name, there am I in the midft 
of them. 

* Two or three ivkmejp!.'] fee Deuteronomy xix. 15. 

3 "The church.'] The congregation frequented by thy brother Chriftians.— New- 
come. This rules feems to have a view aifo to what was to be done after Jefoi' 
death, when Chriftian churches (hould be in being. See Thefl". iti. 6— 14 j and 
z Cor. ii. 6; and i Tim. v. 20. 

4- Heathen and a publican.'] Have no more communication with him, and 
give him up as incorrigible. The heathen was odious to a Jew, becaufe he was 
an idolater, and a ftranger to the commonwealth of Ifrael j the publican, becaufe he 
colleded taxes from the people for the Romans, who could proudly and falfely boaft, 
that ** they never were in bondage to any man." John vii;. 33.^ — Wakefield. 

5 Loofed in heaven.] The meaning of this verfe appears from the context to 
-^e as follows : " Whatever determinations ye fhall make, in conformity to thefe 
diredlions for your conduit to an offending brother, will be accounted jud, and 
•be ratrfied bv God."— Wakefield. 



C 153 ] 

Time. Then came Peter to him, and (aid, Lord; Pia«- 
^-'v^ how oft fhail my brother fin againft me, and I ^ ^'"^ 
forgive him ? till feven times? Jefus faith unto 
him, I fay not unto thee, Until feven times;, 
but, until feventy times feven. Therefore is the 
kingdom of heaven likened unto a certain king, 
which would take account of his fervants. And 
when he had begun to reckon, one was 
brought unto him, which owed him ten thou - 
fand talents. But forafmuch as he had not 
to pay, his lord commanded him to be fold, 
and his wife and children, and all that he had,- 
and payment to be made.^ The fervant there-, 
fore fell down and worfhipped him, faying. 
Lord, have patience with me, and I will pay 
thee all. Then the Lord of that fervant was 
moved with compaliion, and loofed him, and 
forgave him the debt. But the fame fervant 
went out, and found one of his fellow-fervants 
which owed him an hundred pence*/ and he 
laid hands on him, and took him by the throat, 
faying, Pay me that thou owed. And his fel- 
low-fervant fell down at his feet, and befought 
him faying. Have patience with me, and I will 
pay thee all. And he would not, but went 
and caft him into prifon till he (hould pay the 
debt. So when his fellow-fervants faw what 
was done, they were very forry, and came and 
told unto their lord all that was tione. Then 
his lord, after that he had called him, faid unto 
him, O thou v^^icked fervant, I forgave thee 
all that debt, becaufe thoudefireft me: iliouldeft 
not thou alfo have had compaflion on thy fel- 
lovv-fervant, even as I had pity on thee. And 

^ And payment to be made.'] It was ufual among the Jews for the family of 
the debtor to be fold for the benefit of the creditor. See 2 lyings iv. i. And this 
cuftom is faid to have been transferred from them to the Arhenians and Romans. 
— Huetius, Dem. £v. Prop. 4, de Lib. Reg. — Wakefield. . . 

7 An hundred pence. 1 i. e. an hundred denarii. Thris was a Roman coin worth 
7|i. of our money. It was the Jewifh hire for a day 5 c. xx. a. 

X 



Pafibver 



[ 154 ] 

rime, his lord was wroth, and delivered him to the Plac^" 
^'<^"^ tormentorS)8 till he fhould pay all that was due ^""'^ 
unto him* So likewife (hall my heavenly Fa- 
ther do alfo unto you, if ye from your heart 
forgive not every one his brother their trefpafles, 

§.80. Christ having admonished the 70 dts^ 
A. D. ciples, sends them to preach the gospel, Galilee, 
32 E After thefe things the Lord appointed other pi'obabiy 
after 3 • feyej^|-y alfo and fent them two and two before ^^^^' 

. . c •' ' • 11 1-1 1 naum. 

his race mto every city and place, whither he 
himfelf would come. Therefore faid he unto 
them, The harveft is truly great, but the labour- 
ers are few; pray ye therefore the Lord of the 
harveft, that he would fend forth labourers into 
his harvefi:. Go your ways : behold, I fend 
you forth as lambs among v/olves. Carry nei- 
ther purfe, nor fcrip, nor fhoes,^ and falute no 
man by the way.' And into whatfoever houfe 

s Luke X. I— 15. 

S The tormentors,'] L e, the gaolers 5 thofe vvhofe office it was to adminifter 
the torture; though they or'ten aded in the capacity of gaolers only. Claiming 
3 debt which had been remitted is an under fart oi the parable j and is not pro- 
pofed to imitation. — Newconie. 

9 Norjhoes.'] Rather, neither two pair of fhoes, or fandalsy as Mark calls 
them in ch. vi. 9 j but they were riot to carry others with them on this journey. 
Bifliop Pearce. 

* Salute no man by the ivay.'] A Cgn of hafte, and of important bufinefs j 2 
Kings iv. 29.— Newcome. The miffion upon which the d'lfcipies of Chrift were 
fent was fo impoitanr, that they were required to ufe the greatcft difpatch, and to 
avoid thofe' things which mij^ht retard them, efpecially if they Were merely of a ce- 
remonious 'nature. The iijunftion contained in this paflage is thus to beunderftoodj 
for it is not to be fuppofed that Chrift would command his difciples to 1 egledl or 
violate any of thofe cuftom^ unnsediarily, which were ii- general ufe, and which 
were innocent in themfelves. In the prefent inftance, had they been allowed to 
give and receive the comrrion falutations, it is probable that their progrefs would 
have been inconfiderable for the time employed in it. Of the truth of this ftate- 
ment we may be fatisfied from what Niebuhr fays, (Travels, vol. i. p. 302) 
"The Arabs of Yemen, and efpecially the Highlanders, often l^op ftrangers, to 
afk whence they came ? and whither they are going ? Thefe queftions are fug- 
gefted merely by curiofity, and it would be indifcreet therefore to refufe an an- 
Iwer." This reprclentation of the matter certamly clears from the appearance of 
incivility a precept which Chrift defigned only to teach bis fervants a fuitable 
deportment.— B ucder. 



C 155 ) 

Time, ye eYiter, firft fay, Peace he to this houfe;* and PJac<?' 
^'^^'^ if the Son of Peace be there, your peace (hall ^'^^'w^ 
reft upon it: if not, it (hall turn to you again. 
And in the fame houfe remain, eating and 
drinking fuch things as they give : for the la- 
bourer is worthy of his hire. Go not from houfe 
to houfe. And into whatfoever city ye enter, 
and they receive you, eat fuch things as are fet 
before you : and heal the fick that are threrein, 
and fay unto them. The kingdom of God is 
come nigh unto you. But into whatfoever 
city ye enter, and they receive you not, go your 
ways out into the ftreets of the fame and fay. 
Even the very duft of your city, which cleaveth 
on us, we do wipe off againft you : notwith- 
ftanding be ye fure of this, that the kingdom 
of God is come nigh unto you. But I fay 
unto you, that it (hall be more tolerable in that 
day for Sodom, than for that city. Woe unto 
thee Chorazin ! woe unto thee Bethfaida ! for 
if the migiity works had been done in Tyre 
and Sidon, which have been done in you, they 
had a great while ago repented, fitting in fackcloth 
and afhes.3 But it (liall be more tolerable 
for Tyre and Sidon, at the judgment, than 

^ Peace be to this houfe.] The }ewifh manner of fdutation was to give to man 
or houfe the Shalom^ or wifh of peace. This is meant in Pf. cxxix. 8, ** Neither 
do tliey which go by, fay, The bK fling of the L./rd be upon you : we blefs yoji 
in the name of the Lord. And in this fenfe we are to undcrltand the words of 
Elifha to Naaman, (2 Kings v. 19) ** go in peace," ». e. fare you well. To the 
fame purpofe is that of Paul in Galat. vi. 16, *' As many as walk according to 
this rule, peace be on them and mercy." — Bifhop Pearce. 

3 Sitting infa(kcloth andaJhesJ] This expreflion of mourning and forrow was 
frequent in the Eaft. Thus Tamar fignified her diftrefs when difhonoured by 
Amnon;(2 Sam. xiii. 19.) Thus alfo, "When Mordecai perceived all that was 
done, Mordecai rent his clothes, and put on fackclpth with afhes;" (Either iv. lO 
Thus Job expreffed his repentance J (Job xlii. 6.) Thus Daniel *' fet his face 
imto the Lord God, to feck by prayer and fupplication, with fading, and fackcloth, 
and afhes;" (Dan. ix. 3.) Other nations adopted the praftice, and it became ai 
very common method, whereby to exhibit great grief and mifery. That it pre- 
vailed among the Greeks is clear and certain. Homer thus reprefents Achiljes 
adling upon the news of the death of Patioclus s 



[ J56 ] 

^^Jnie. for you. And thou, Capernaum, which art P^ace. 
exalted to heaven, Ihalt be thruft down into ^"""^^ 
hell. He that heareth you heareth me ; and 
he that defpifeth you defplfeth me: and he 
that defpifeth me, defpifeth him that fent me. 

§. 8J. Christ goes to Jerusalem at the feast 
of Tabernacles, His discourses andcori'- 
duct duri?ig the feast. 
Six h]v[ow the Jews feaft of tabernacles^ was at Galilee, 

Tf ''a ^^^^* ^^^ brethren therefore faid unto him, P'^^babiy 
V%r.tr Depart hence, and ro into Tudea, that thy dif- ^^p^'^' 
ciples alfo may fee the works that thou doeft. 
For there is no man that doeth any thing in 
fecret, and he himfelf feeketh to be known 
openly. If thou do thefe things, (hew thyfelf 
to' the world. For neither did his brethren 
believe in him.* Then Jefus faid unto them, 

^ John vii. 2, to the end. 

*' A fudden horror fhot through al! the chief. 
And wrapt his fenfes in a cloud of grief: 
Caft en the ground, with furious hands he fpread 
I'hfe fcorching afhes o'er his graceful head : 
fjis purple garments, and his golden hairs, 
Thofe he deforms with duft, and thefe he tears : 
On the hard foil his groaning breaft he threw. 
And roIlM and groveil'd as to earth he grew." 

Homer's Illiad, xviii, ver. 23. 
Agreeable to this prafticeour Lord, in declaring the miferable ftate of Chorazm 
and Bethfaida for difr^arding his miracles and miniftfy, fays, '* If the inighty 
work's had been done in Tyre and Sidon which have been done in you, they had a 
great while ago repented, fitting in fackclt'th and afhes."— Burder. 

"*■ Feajl of Tabernadct.'] This feaft was fo called, becaufe the Jews kept it 
in tents, (or tabernacles) in memory of their having lived in tents in the wildernefs. 
it began on the 1 5th day of the 7th m^ nth Tifri, (anfwering to the laft h3lf of our 
September and the fiift half of our October) and it iafted eight days, of which the 
laft was the moft lolemn day, ver. 37. See Lev. xxiii. 39, 40, &c. and Num. 
xxijc. 12, &c, and particularly ver. 35. See alfo Jof. Antiq. iii. 10, 4.— PearCe. 

* Neither did his bnthren."^ That is, his couf.vs. How far his brethren did 

not believe a: cb.istime, V> uncertain. By the:r difcourfe it feems not tohave been 

• a total dilbelir ; but only fuch a doubt about his mifiion, as arofe from their ob- 

ftfrving, that he did not much affedl to make a public appearance at jerufalem, 

— 'Bifliop Pearce. 



C 157. ] 

Time. My time is not yet come: but your time is P^^ce. 

^"^^^^ alway ready. The world cannot hate you, '^^''^^ 
but me it hateth, becaufe I teftify of it, that 
the works thereof are evil. Go ye up unto 
this feaft ; I go not up unto this feaft, for my 
time is not yet full come. When he had faid 
thefe words unto them, he abodey//7/in Galilee. 

But when his brethren were gone up, then jerufa- 
went he alfo up unto the feaft, not openly, but lem. 
as it were in fecret. Then the Jews fought 
him at the feaft, and faid, Where is he ? And 
there was much murmuring among the people 
concerning him : for fome faid he is a good 
man : others faid. Nay ; but he deceiveth the 
people. Howbeit no man fpake openly of 
him for fear of the Jews. 

Now about the midft of the feaft Jefus went 
up into the temple, and taught. And the 
Jews marvelled, faying, Kow knoweth this 
man letters,"^ having never learned ? Jefus an- 
fwered them, and faid. My doftrine is not 
mine, but his that fent me. If any man will 
do his will, he (hall know of the doctrine, whe- 
ther it be of God, or whether I fpeak of my- 
felf. He that fpeaketh of himfelf" feeketh his 
own glory ; but he that feeketh his glory that 
fent him, the fame is true, and no unrighteouf- 
nefs is in him. Did not Mofes give you the 
law, and yet none of you keepeth the law ? 
Why go ye about to kill me? The people 
anfwered and faid, Thou haft a devil; who 
goeth about to kill thee? Jefus anfwered and 
faid unto them, I have done one work, and ye 
all marvel. Mofes therefore gave unto you 
circumcifion : (not becaufe it is of Mofes, but 
of the fathers ;) and ye on the fabbath-day cir- 
cumcife a man. If a man on the fabbatl>day 

♦ Letters,] f. e. learnings as in the margin of rhe Englifh tranflatlon. By thisr 
was meant the knowledge of the fcriptures, and of the traditions : for that was 
almoft: the only learning of the Jews in thofe days.— Bifliop Pearce. 



C 15S 3 

Time, receive circumclfion, that the law of Mofes p'^cc 
^^'^^■^ ihould not be broken ; are ye angry at me be- ^^^^^-^ 
caufe I have made a man every whit whole on 
the fabbath-day? Judge not according to the 
appearance, but judge righteous judgment. 
Then faid fome of them of Jerufalem, Is not 
this he whom they feek to kill ? But, lo, he 
fpeaketh boldly, and they fay nothing unto 
him. Do the rulers know indeed that this is 
the very Chrift ? Howbeit we know this man 
whence he is : but when Chrift cometh, na 
man knoweth whence he is- Then cried Je- 
fus in the temple as he taught, faying, Ye both 
know me, and ye know whence I am: and I 
am not come of myfeif, but he that fent me is 
true, whom ye know not But I know him : 
for I am from him, and he hath fent me. 

Then they fought to take him : but no man 
laid hands on him, becaufe his hour was not 
-yet come. And many of the people believed 
on him, and faid, When Chrift cometh, will 
he do more miracles than thefe which this mi^n 
hath done? The Pharifees heard that the 
people murmured fuch things concerning him; 
and the r-'harilees and the chief-priefts fent of- 
ficers to take him. 

Then faid Jefus unto them. Yet a little 
while am 1 with you, and then 1 go unto him 
that fent me. Ye (hall feek me, and ftiall not 
find me: and where I am, ihithei' ye cannot 
come. ihen faid the Jews among themfelves, 
Vw^hither will he go, tliat we fnall not find him ? 
will he go unto the difperfed among the Gen- 
tileS)' and teach the Gentiles? What manner 

5 The dij'^cyfid cmor.g the Gentiles.'] Or, the difperfed aranngn: the Greeks, as i» 
ths ma:gin o hr Engiifli tr inflation ; /. e. to the jews who are difperfed araongft 
the Creeks, i he word Greeks is here ufed for fuc'i Heathens or Gentiles as ufed 
the Grecian lan^u^ge and cuftoms, viz. thofe of Alexandria, Cyrene, Syria, Afia 
minor, as veil as o.f the feveral countries which were called by the name of Greece. 
Wi.h diefe Genti'es th- jews were rnoft mixed, and had the molt intcrcourfe. 
Some few of thefe Greeks were ^rcfelytes of the gate, as appears from ch. xii. 20, 



C i59 ] 

Time, ^/faying is this that hefaid, Ye (hall fcek me, P'ace. 

"'^^'^'^ and ihaii not find me: and where 1 am, thither ""^^^ 
ye cannot come ? in the lafl day, that great 
day^ of the feaft, Jefus Hood and cried faying, 
If any man thirll,^ let him come unto me and 
drink. He that believeth on me, as the fcrip- 
ture hath faid, out of his belly > (hall flow ri- 
vers of living V^ater. (But this fpake he of 
the Spirit, which they that believe on him 
Ihould receive; for the Holy Gholf was not yet 
given -y becaufe that Jefus was not yet glorified.) 
Many of the people therefore, when they 
heard this faying, faid, of a truth this is the 
prophet. Others faid, This is the Chrirt. But 
foine faid, Shall Chrift come out of Galilee ?* 

and from A<f^s xvii. 4, and the jews, who lived in ihoCz coun'riesj arid had the 
books of the law and the prophets read to them in their fynagogues there cut of 
the verfion of the LXX are culled Hellenizcd or Grecian jews. See A£ts vl. 
I, and ix. 29, and xi. 20. — Bi/hop Pearce. 

^ In the lajl day^ that great dayJ^ The lad day grew into high efteem with 
the natio.i, becaaie on the preceding feven days they heid that facrifices were of- 
fered, not fo much for themfeives, as fur the whole world. They oflered, in the 
courfe of them, feventy bull .cics, for the feventy nations 01' the wor;d ; bat the 
eighth was v\holiy on their own behalf. They hai then this folemn offering of 
Water, the reaibn of which is this: — At the pafrt)ver the Jews offered an omer t9 
obtain from God his bleffing on their harveft; at Fentccort, their firitifruirs, to re- 
queft his blefilng on the fruits of the trees 5 and in the feair of tabernacles tfaey 
offered water to Goa, partly rerer:ing to the water from the rock in the wildernefs, 
(i Cor* X. 4) but chisfly to foiicit the blsffing of rain on the approaching feed-time. 
Thefe waters they di-ew oiJt of Siloah, and brought them into the temple with the 
f )und of the trumpet and great rejoicing. *' He who hath not feen the rejoicing 
on the drawing of the water, .iath feen no rejoicing at all." (Succah, foi. li. i.) 
Lightfoot. Ghrift, aduding to thefe cuftoras, proclainis, '* If any man thirft, let 
him come unto me." He takes, as very ufual with him, the prefent occafion cf the 
water brought from Siloah, to fummon them to him as the truefountain.-^Eurder. 

'' If arjy man thirji.'j At the feaft of tabernacles the jews drew water from 
Siloani, with the found of trumpets and of fcngs, to derive a blelTing on the rains 
of the year J this feafon or September being the beginning of the old year. There 
was therefore a pertinency in the images of thiriling, drinking, and rivers of 
water. — Newcome. 

* Out of his belly,'] Abundance of pure and perennial ftreams of fpiritual in- 
ftru(ftion ihall flow from him. — Newcome. 

9 Out of GaUee.'j They miftook, and thought that he had been born in Na- 
»areth, a fown in Galilee, zs again it appears from verfe 3?, 



r 160 ] 

Time. Hath not the fcripture faid, that Chrlft Cometh Place. 
'^^ of the feed of David, and out of the town' of '-'v>-/~ 
Bethlehem, where David was ? So there was 
a divifion among the people becaufe of him. 
And fome of them would have taken him ; but 
no man laid hands on him. 

Then came the officers to the chief-priefts 
and Pharifees ; and they faid unto them, Why- 
have ye not brought him ? The officers an- 
fwered, Never man fpake like this man. Then 
anfwered them the Pharifees, Are ye alfo de- 
ceived ? Have any of the rulers or of the 
Pharifees believed on him ? But this people 
who knoweth not the law are curfed. Nico- 
demus faith unto them, (he that came to Je- 
fus by night being one of them) Doth our law 
judge any man before it hear him,^ and know 
what he doethi" They anfwered and faid- 
unto him. Art thou alfo of Galilee? Search, 
and look: for out of Galilee arifeth no pro- 
phet.3 And every man went unto his own Mount 
houfe. ' Jefus went unto the mount of Olives, oiives. 

§. 82. Christ dismisses the woman taken 

in adulter I/, 

^'^, . ^ And early in the morning he came again jerufa- 

afrei' 3d i"^o ^he temple, and all the people came unto ^^m, the 

PaUbver him 1 and he fat down,* and taught them. And '^^°°P'«* 

' John viji. X. ^ John viii. 2 — 11. 

* Out of the toivf}.'] Rather, out of Bethlehem y the tcnvn tuhere David was ; 
i. €. from whence he was, whe»e he was born ; 1 Sam. xvi. i — 4. — Bp. Pearce. 

^ Before it hear bim.'\ The places of the law commonly referred to for this are 
Deut, i. 7, 17, and xvii. 55, &c. and xix. 15, but they feem not to come up to 
the point. However, the toilowing paflage of Jofephusin his Antiq. xiv. g, 3, 
dsferves on this occafion to be laid before the reader : ** The law has forbidden 
to pjt any man, though a wicked one to death, unlefs he be firft condemned to 
die by the fanhedtim. — Bifhop Pearce. 

3 Anfeth no prophet.'] There is no prediftion in our facred books, that Galilee 
will be the birth-place of any prophet j fee verfes 41, 42. 

♦ He fat dcwn.'] In the treafory, ver. 20, and from the door of it (probably) 
he taught the peoole, who were on the outliJe of it, and in the court. — Bp. Pearcco 






[ 161 ] 

mc. the Scribes and Pharifees brought unto him 
a woman taken in adultery ; and when they 
iiad fet her in the midft, they fay unto him, 
Mafter, this woman was taken in adultery, in 
the very a6l. Now Mofes in the laws com- 
manded us, that fuch (hould be ftoned: but 
what fayeft tiiou ?« This they faid, tempting 
him, that they might have to accufe him. But 
Jefus ftooped down, and with his finger wrote 
on the ground, as though he heard them not. 
So when they continued afking him, he lifted 
up himfelf, and faid unto them, He that is 
v^^ithout fin among you, let him iirft caft a ftone 
at her. And again he Hooped down, and 
wrote on the ground. And they which heard 
iV, being convicted by their' own confcience, 
went out one by one, beginning at the eldeft, 
even unto the iaft; and Jefus was left alone, 
and the woman ftandingin the midft. When 
Jefus had lifted up himfelf, and faw none but 
the woman, he faid unto her. Woman, where 
are thofe thine accufers ? hath no man con- 
demned thee ? She faid, Np man, Lord. And 
Jefus faid unto her. Neither do I condemn 
thee,"^ go, and fm no more. 



5;./« the law cmmandedm.1 See Deuteronomy xxii. 20, et infra. 

^ But what fay eji thou.'] They feem to have thought that Jefus would havft 
difpenfeJ with the law on this occaGonj as he had profaned the fabbath in their 
opinion, by working a cure on it, and commanding a man to carry his couch, 
— -Newcome. 

7 Neither do I condemn thee."] i. e, I do not condemn thee to bejloned] which 
is the province of the civil magiflrate, after hearing the witnefles. Nor do I de* 
cide as the Scribes and Pharifees infidiouily induce me to do, on their right as 
rulers to infliiSl death j by which occafion I muft either offend againft the law of 
Mofes, or againft the Romans; fee John xviii. 31. But I condemn thee as 
guilty of a fin, and admonifh thee not to repeat it. Thus Chrift cenfuied adul- 
tery as a moral teacher, but wifely evaded the malice of his enemies, by not con- 
d-rmn!r>.^' it as a jud^^e, — Newcjme. 



Y 



[ 162 ] 

Time. §.83. Christ discourses with the Scribes PJa^e, 
^"^"^^^ and Pharisees ; with those who believed ^-^v->^ 

6n hipi, and with the unbelieving Jews. 
^'* * Then fpake Jefus again unto them, faying, Jerufa- r 

Xr 3d I ^^ *^e light of the world:' he that followeth Jj,^^^.^^^ f 
Paflbver oic (hall not Walk in darknefs, but (hall have ^"^^'^' 
the light of life. The Pharifees therefore faid 
unto him, Thou beared record of thyfelf; thy 
record is not true. Jefus anfv\rered and faid 
unto them, Though I bear record of niyfelf, 
yet my record is true : for I know whence I 
came, and whither I go ; but ye cannot tell 
whence I come, and' whither I go. Ye judge 
after the flefh; I judge no man. And yet if 
I judge, my judgment is true: for I am not 
alone, but I and the Father that fenr me. It is 
alfo written in your law, that the teftimony of 
two men is true. I am one that bear witnefs 
of myfeif, and the Father that fent me beareth 
witnefs of me: Then faid they unto hini, 
Where is thy Father? Jefus anfwered, Ye 
neither know me nor my Father ! if ye had 
known me, ye (hould have known my Father 
alfo. Thefe words fpake Jefus in the treafury, 
as he taught in the temple : and no man laid 
hands on him j for his hour was not yet come. 

' John viii. 12, to the end. 

^ I am the light of the ivorldJ] Jefus h thought by feme commentatoi'S to 
have alluded in this to a Jewiih cuftom of lighting lamps or torches on the firft 
day of the fealt of the tabernacles. But, perhaps, what |efus here faid, was not 
in allufion to that cuftom. Another account may be given of that matter; if a 
cuftom, which the later Jews follow, was derived from one of the fame fort prac- 
tifed by their anceftovs. For Buxtorf in Synag. Jud. c. xxii. tells us, that the 9th 
day, or day after the expiration of the 8th, which belonged to " the feall: of the 
tabernacles," is afolemn day likewife, and is called " the feaft of joy for the law ;»" 
becaufeon that day (lays he, ib. c. 27) the lart feiftionof the law was read, the 
reft having been read weekly in the courfe of the preceding fr.bbaths. He adds, 
that on this 9th day the cuttom of the Jews is to take all the hooks of tlie bw out 
of the cheft and to put a candle into it, in allufion to Prov. vi. 2 3 , or rather Pfalm 
cxix. 105. But perhaps, after all, it was to the light which their underHanding 
received from the reading of tlie law, that jefus here alluded to, when he faid, *' I 
am the light of tile world." See ch. i. 4, 5, and ch. ix. 5.— Bilhop Pearce. 



[ 163 ] 

Time. Then faid Jefus again unto thqm, I go my Place. 

^-""^^ way, and ye fhall feek me, and (hall die in ^^"^ 
your fins: whither I go ye cannot come. 
Then faid the Jews, Will he kill himfelf? 
becaufe he faith. Whither I go, ye cannot 
come. And he faid unto them. Ye are from 
beneath; I am from above: ye are of this 
world y I. am not of this world. I faid there- 
fore unto you, that ye fhall die in your fins : 
for if ye believe not that I am he, ye (hall die 
in your fins. Then faid they unto him, Who 
art thou? And Jefus faith unto them, Even' 
the fame that 1 faid unto you from the be^ 
ginning. I have many things to fay, and 
to judge of you: but he that fent me is true, 
and I fpeak to the world thofe things which 
I have heard of him. They underftood not 
thai he fpake to them of the Father. Then 
faid Jefus unto them. When ye have lifted 
up the Son of man, then ihall ye know 
that I am he^ and that I do nothing of myfelf; 
but as my Father hath taught me, I fpeak 
thefe things. And he that fent me is with 
me: the Father hath not left me alone; for I 
do always thofe things that pleafe him. And 
as he fpake thefe words, many believed on him. 
Then faid Jefus to thofe Jews which believed 
on him, If ye continue in my v/ords, then are 
ye my difciples indeed ; and ye (hall know the 
truth, and the truth ihall make you free. 
They anfwered him. We be Abraham's feed, 
and were never in bondage to any man:^ how 

9 Never' in bondage to any man,'] Meaning, that with regard to religion they 
had always been To free as to worlhip God according to the law of Mofes j for 
with refpeft to political bondage, the Jewifh nation (as the Jews well Icnew) had 
been In bondage to the Egyptians, to the Babylonians, and to the Syrians under 
Antiochus Epiphanes. They were fo iikewile to the Romans, before and at the 
time when thefe words were fpokeii ; for Jofephus, (in Antiq. xiv. 4, 5) fpeaking 
concerning Pompey's conqueft of Judea, fays, '^ We loft our liberty, and became 
fubjecl to the Romans." And the fame writer telis us, that the Roman emperor 
Augufcus, having bani/hed Archelaus, reduced Judea to a Roman province, and 



[ 164 j 

Tnr.e. fayeft thbu, Yc (hall be made free ? Jefus an- 'f*'ace. 

%— v'^ fwered them, Verily, verily, I fay unto you, ^^""^"^ 
Whofoever committeth fin is the fervant of 
fin. And the fervant abideth not in the houfe 
for ever: hut the Son abideth ever. If the 
Son therefore fhall make you irce^ ye Ihali be 
free indeed. I know that ye are Abraham*s 
feed: but ye feek to kill me, becaufe my word 
hath no place in you. I fpeak that which I 
have feen with my Father; and ye do that 
which ye have feen with your father. They 
anfwered and faid unto him, Abraham is our 
father. Jefus faith unto them, If ye were 
Abraham's children, ye would do the works of 
Abraham. But now ye feek to kill me, a man 
who hath told you the truth, which I have 
heard of God: this did not Abraham. Ye 
do the deeds of your father. Then faid they 
to him. We be not born of fornication j we 
have one father, even God. Jefus faid unto 
tjiem. If God were your Father, ye would love 
me: for I proceeded forth, and came from 
God; neither came I of myfelf, but he fent 
me. Why do ye not under ftand my fpeech ? 
evea becaufe ye cannot hear my word. Ye are 
of your father the devil, and the lufts of your 
father ye will do. He was a murderer from 
the beginning, and abode not in the truth, be- 
caufe there is no truth in him. When he 
fpeaketh a lie, he fpeaketh of his own ; for he 
is a liar, and the father of it. And becaufe I 
tell you the truth, ye believe me not. Which 
of you convinceth me of fin? And if I fay 
the truths why do ye not believe me ? He that 
is of God heareth God's words : ye therefore 
hear the??! not, becaufe ye a^e not of God. 

made the Jews tributary; the paying of which tribute was a mark of ilavery, as 
}je leprefents JuiJas of Galilee and Sadoc the Pharifee to fay, that «< the taxing 
was no lefs than downright (lavery, and therefore they called upon the nation to 
LeJp them i/i the recovery of their liberty."— Biihou Pearce. 



[ 163 ] 

Time. Then anfwered the Jev;s, and fald unto P^jce. 

^^"^^ him. Say we not well that thou art a Sama- * "^^ 
ritan," and haft a devil? Jefus anfwered, I have 
not a devil : but I honour my Father, and ye 
do diflionour me. And I feek not mine own 
glory: there is one that feeketh and judgeth. 
Verily, verily, I fay unto you. If a man keep 
my faying, he fhall never fee death.^ Then 
the Jews faid unto him, Now we know thou 
haft a devil. Abraham is dead, and the pro- 
phets ; and thou fayeft. If a man keep my fay- 
ing, he fliall never tafte of death. Art thou 
greater than our father Abraham, which is 
dead ? and the prophets are dead : whom 
makeft thou thyfelf? Jefus anfwered, If I 
honour myfelf, my honour is nothing : it is 
my Father that honoureth me; of whom ye 
fay, that he is your Godj yet ye have not 
known him, but I know him : and if I fhould 
fay, I know him not, I fhould be a liar like 
unto you : but I know him, and keep his 
faying. Your father Abraham rejoiced to fee 
my day : and he faw zV, and was glad. 

Then faid the Jews unto him. Thou art 
not yet fifty years old, and haft thou feen 
Abraham? Jefus faid unto them, Verily, 
verily, I fay unto you, Before Abraham was^ 
J am. Then took they up ftones^ to caft at 

' A SamaritaK.'l i. e. An aflertcr of a falfhocd, as the Samaritans are, when 
they fay, that God commanded that he fhould be wor/hipped in mount Gerizim. 
— Bifliop Pearce. 

^ Shall nc-ver fee death. "^ This is exprefled in chap. vi. 51, 58, by " he fhall 
Jive for ever;" in ver. 44, thereby "hath eternal lifej" and in ver. 40, by 
** I will raife him at the lafl day j" and chap. v. 24, it is thusexprefTed, " hath 
everlafting life, and fhall not come into condemnation j but is pafied from deatti 
unto life." — BiHiop Pearce. 

3 Then took they up fiones.'] After defcribing various punifhments which were 
jnflided by the Jews upon ofrenders and criminals, Lewis (in his Origines Hcbreas, 
vol. i. p. 85) fays, << there was another pnnifhmenr, called the rebels beatings 
which was often fatal, and inflidied by the mob with their fifts, or flaves, or 
(lonsj^ without mercy, or the fentence of the judges. Whoever tranfgreffe4 againft 



[ 166 ] 

'^'TT^- him ; but Jefus hid himfelf,+ and went out ^'^c-. 
^'^^^^ of the temple, going through the midil of ^"^'^"^ 
them^ and (o paijed by. 

§. 84. Christ restores fo sight the man who 
had been born blind. The consequences 
of this miracle, 

A. D. ""And as Jefus paiTed by, he faw a man which Jeni-f^ 

S2. -yvas blind from his birth. And his difciples ^^™* 

ni^mhs '^^^'^ \\\m^ faying, Mader^ who did fm, this 

akar 3d man or his parents, that he was born blind ?' 

Faiiover Jefus anfwercd. Neither hath this man finned,^ 

nor his parents: but that the works of God 

fhould be made manifeft in him. I mufl: work 

the works of him that fent me while it is day : 

the night cometh, when no man can work. As 

long as I am in the world, I am the light of the 

world. When he had thus fpoken, he fpat on 

the ground, and made clay of the fpittle, and 

he anointed the eyes of the blind man with the 

clay : and faid unto him. Go, wadi in the 

pool of Siloam/ (which is by interpretationj 

™ John ix- I, to the end, 

3 prohibition of the wfe men, or of the fcribes, that had its foundation In the 
law, was delivered over to the people to be ufed in this manner, and was called 
a Jon of rebellion. The frequent taking up of ftones by the people to ftone our 
Saviour, and the incurfion upon him and upon St. Stephen for blafphemy, as they 
would have it, and upon S:. Paul, for defiling die temple, as they fuppofed, were 
of t4>i3 nature,"— Burder. 

* Eid hhnjelf,'] He conveyed hinifelf from tliofe Je.vs who were his enemies, 
by mixing himfelf with thofe many Jews who believed on him, (ver. 30, 31) an4 
who, as we may fuppofe, favoured his efcape from his enemies. — BiiTiop Peatce. 

5 Tr.at he ivas horn blind.'] i.e. Who did fin? this man f that he is brmd? 
01 K]% parents^ that he was born jO ? — Biihop Pearce. 

^ Neither bath this manjinned.] So as to be judicially punlihed by this blind- 
nefs'y Djox is he punJflied for the fins of his parents. The pharlfees maintained, 
that the fouls of good men migrated into other bodies, But fome of the Jews 
may have thought ihat certain (ins of one v^ho *' turned away from his wlcked- 
nefs, and did what was right," Ezek. xviii. z']^, might be puniihed in his ftate of 
tranfmigration.— Newcome. 

7 PaolofSiloam.] The fpring of Siloam difcharged Itfelf Into a double p:Dolj 
vbe lo'.ver, wiilch was called the pool of Fleeces, Neh. ili. J 51 and the upp^r. 



I 



r i«r 1 

Time. Sent.) He went his way, therefore, and P'^*^^- 
^"^^^ wa(hed, and came feeing. The neighbours ^~^'~^ 
therefore, and they which before had ken him 
that he was blind, faid, Is not this he that fat and 
begged?*^ Some faid, This is he: others faidy 
Me is like him : i?ut he faid, ] am be. There- 
fore faid they unto hirn, How were thine eyes 
opened ? He anfwered and faid, A man that 
is called Jefus made clay, and anointed mine 
eyes, and faid unto me, Go to the pool of 
Siloam, and waih : and I Vv'cnt and walhsd, 
and 1 received fight. Then faid they unto 
him, Where is he ? He faid, I know net. 
They brought to the Pharifees'-' him that afore- 
time was blind. And it was the fabbath-day 
when Jefus made the clay, and opened his eyes. 
Then again the Pharifees alfo aflved him how 
he had received his fight. He faid unto thern. 
He put clay upon mine eyes, 1 waflied and do 
fee. Therefore faid fome of the Pharifees, 
This man is not of God, becaufe he keepeth 
not the fabbath-day. Others faid, Hov/ can a 
man that is a finner do fuch miracles ? And- 
there was a divifion among them. They fay 
unto the blind man again, What fayeft thou of 
him, that he hath opened thine eyes ? He 
faid, He is a prophet. 

But the Jews did not believe concerning 
him that he had been blind, and received his 
fight, until they called the parents of him that 
had received his fight. And they afked them, 
faying, Is this your fon, who ye fay was born 

which was called the pool of Siloam, which' properly fignifies fint-y the waters 
being, by the providenc- of God, fent from the bowels of the earth into it, and fe 
might, by the ve;y name, mind them of the Meffiah, fent as the moie i'pecial ^ifc 
of God for the purification of the unclean, and to enlighten the blin«i.— Whicbv, 

^ Sat and begged.'\ Here the forrri of words ufed by the beggars amongft the 
Je.vs, is remarkable: ♦« Deferve, or do thylelr go^i by me;" intimating, that b-f 
fieeds of beneficence we do good to ourielves as \vcil ai to the objedl." — ■Whitby. 

9 To the P bar [fees.'] To the council, chiefly coinf>o]leu of that fe<5l. 



[ 168 ] 

Time, blind ? how then doth he now fee ? His pa- Pj^cg.^ 
^^^""^ rents anfwered them, and faid, We know that '"^ 
this is our fon, and that he was born blind : 
but by what means he now feeth, we know 
not ; or who hath opened his eyes, we know 
not: he is of age, aik him : he Ihall fpeak for 
himfelf. Thele words fpake his parents, be- 
caufe they feared the Jews ; for the Jews had 
agreed already, that if any man did confefs that 
he was Chrili, he (hould be put out of the fy- 
nagogue.* Therefore faid his parents, He is 
of age, afk him. 

Then again called they the man that was 
blind, and faid unto him, Give God the praife : 
we know that this man is a finner.^ He an- 
fwered and faid. Whether he be a iinner or noy 
I know not; one thing I know, that whereas 
I was blind, now I fee. Then faid they to 
him again. What did he i:o thee ? how opened 
he thine eyes ? He anfwered them, I have 
told you already, and ye did not hear : where- 
fore would ye hear it again ? will ye alfo be his 
difciples ? Then they reviled him, and faid, 
Thou art his difciple ; but we are Mofes' dif- 
ciples. We know that God fpake unto Mofes : 
as fir this fi/ioiVy we know not from whence 

^ Be put out of the fyttagogue.'] u e. fhould lie under rhe fentence of excom- 
munication } eithei" that called Niddai^ which only feparated him four cubits from 
the fociety of others, (faiih Buxtorf) but left hiin free (faith Lightfoot) at that 
diftance, either to expound traditions, of to hear them expounded in the fynagogue, 
but perhaps not free to join with them in their prayers, or giving of thanks, fucfi 
a one not being admitted to join with them in their thankfglvings at their table; 
or elfeic was that of Qv?-fw, which excluded the excommunicated perfon from all 
entrance into the fynag-)gue, this being (faith Leo de Modena) forbidden to the 
excommunicated 5 and to this rather do thofe words incline, (ver. 34, 35) " they 
caft him forth," i. e. cjt of the place of the fynagogue 3 and fo *' they ihall caft 
you out of the fynagogues," feeins to import, chap. xvi. 2. And hence the pri- 
mitive'excommunicatlons of rhe chriftians excluded the criminal from theaflembly^ 
and from all communion in facred offices for a time, and only gradually admitted 
him to them. — Whitby, 

* hajlnner.'] They concluded fo from his healing on the Tabbath-day. Sec 
TKft i6.~-Bi/hop Pearee. 



C 169 ] 

Time. \iQ is. Tf he man anfwered and faid unto them, P'ac« 



Why herein is a marvellous thing, that ye 
know not whence he is, and yet he hath 
opened mine eyes. Now we know, that God 
heareth not finners : but if any man be a wor-= 
fhipper of God, and doeth his will, him he 
heareth. Since the world began was it not 
heard, that any man opened the eyes of one 
that was born blind. If this man were not of 
God, he could do nothing. They anfwered 
and faid unto him, Thou waft altogether born 
in fins, and doft thou teach us? And they 
caft him out.^ Jefus heurd that they had caft 
him out: and when he had found him, he faid 
unto him, Doft thou believe on the Son of 
God ? He anfwered, Who is he, Lord, that I 
might believe on" him? And Jefus faid unto 
him, Thou haft both feen him, and it is he 
that talketh with thee. And he faid. Lord, 
I believe: and he worfliipped him. And 
Jefus faid, For judgment I am come into this 
world, that they which fee not might fee; 
and that they which fee might be made blind. 
And /ome of the Pharifees which were with 
him heard thefe words, and faid unto him, Are 
we blind alfo ? Jefus faid unto them, If ye 
were blind ye Ihould have no fin: but now ye 
fay. We fee; therefore your fin remaineth. 
^ Verily, verily, I fay unto you^he that enter- 
eth not"*- by the door into the Iheep-fold, but 
climbeth up fome other way, the fame is a thief 
and a robber. But he that entereth in by the 

^ John X. 1. — 4 1. 

3 CaJ} him cut.] i.e. out of the fynagoguej excommunicated hi m. 

^ He tbdtenteretb not.'] Jefus being near the temple, where {Keep were kept ift 
folds to be fold for the facrlfices, fpake many things parabolically of ftieep, of the 
fhepherd, and of the door to the fheep-fold; and difcovers that he alltided to the 
fheepfolds which were to be hired in the market-place, by fpeaking of fuch folds 
as a thief could not enter by the door, n<)r the ihepherd himfelf open, but a porier 
opened to the fliepherd,--^Sir"Ifaac Newton. 



[ 170 ] 

^^}^ door is the (hepherd of the (heep. To him Place, 
the porter openeth, and the fheep hear his 
voice :5 and he calleth his own fheep by name, 
and leadeththem out. And when heputteth 
forth his own (heep, he goeth before them, and 
the (heep follow him : for they know his voice. 
And a ftranger will they not follow, but will 
flee from him ; for they know not the voice of 
ftrangers. This parable fpake Jefus unto them : 
but they underftood not what things they were 
which he fpake unto them. 

Then faid Jefus unto them again, Verily, 
verily, I fay unto you, I am the door of the 
fheep. All that ever came before me^ are 
thieves and robbers : but the (heep did not 
hear them. 1 am the door : by me if any man 
enter in, he fhall be faved, and (hall go in and 
out, and find pafture. The thief cometh not, 
but for to fteal, and to kill, and to deftroy : I 
am come that they might have life, and that they 
might have // more abundantly. I am the good 
- Ihepherd: the good (hepherd giveth his life for 
the (heep. But he that is an hireling, and not 
the (hepherd, whofe own the (heep are not, 
feeth the wolf coming, and leaveth the fheep, 
and fleeth ; and the wolf catcheth them, and 
fcattereth the (heep. The hireling fleeth, be- 
caufe he is an hireling, and carcth not for the 

•5 The peep bear- hh voice.'] Shepherds accuftomed their flieep to particular 
words or founds. — Newcome. 

'^ Came before me.] i. e. All that came under pretence of being their King, 
or their Meffiah, as Theudasj not he who (faith Jofephus) was deftroyed by 
Cufpius Fadus, for he appeared before Judas Gaulonites, (Adls v. 36, 37 ;) who,- 
according to Jofephus, Was fupprefTed towards the latter end of the reign of 
Auguftus^ Anticvi lib.- xviii. cap. r, 2. The fame Jofephus faith, that of thofe 
anultitudes that began feditions under Sabinus and Varrus, every one was made 
king, lib. xvii, cap. iij p. 608, G.; and fpeaking of the very fame time, he 
faith, ** the time . (when* they expe^ed Meffiah their king) made many to 
ufurp the kin^dqtpj" De Bello Jud. lib. ii. cap. 6, p. 779, G.j which they muft 
do under pretence of being their Meffiah alfo, or the king that cometh in the 
aame of the Lord to redeem ifraei.—WhJtbye 



Time. (heep. I am the good (hepherd/ and know my P^ace, 
^"^^ fheep, and am known of mine. As the Father ^^^^^ 
knoweth me, even fo know I the Father : and 
I lay down my life for the (heep. And other 
(heep 1 have, which are not of this fold : them 
alfb muft I bring, and they (hall hear my voice 5 
and there (hall be one fold, and one (hepherd. 
Therefore doth my Father love me, becaufe I 
lay down my life, that I might take it again. 
No man taketh it from me, but I lay it down 
of myfelf. I have power to lay it down, and I 
have power to take it again. Fhis command- 
ment have 1 received of my Father. 

There was a divifion therefore again among 
the Jews for thefe fayings. And many of 
them faid. He hath a devil, and is mad ;^ why 
hear ye him ? Others faid, Thefe are not the 
words of him that hath a devil. Can a devil 
open the eyes of the blind ? 

7 I am the good JhepberdJ] That this allufion was very pertinent with regard 
to theperfons to whom Chr'tft addrefled his difcourfe, the condition and cuftom 
of the country may convince us. The grsaleft part of the weahh and improve- 
ment there confifted in flieep ; and the examples of Jacob and David in particular 
arc proofs, that the keeping of thefe was not ufually committed to fervants and 
ftrangers, but to men of the greatelt quality and fubftance. The children of the 
family, nay the mafters and owners themfelves, made it their bufinefs, and ef- 
teemed the looking to their flocks an employment no way unbecoming rhem. 
Hence probably came the frequent metaphor of ftyling kings the fhepherds of their 
people} hence alfo the prophets defcribe the Mefliah in the character of a (hepherd j 
and Chrift, to (hew that he was the perfon intended, applies the character to him- 
felf. The art of the (hepherd in managing his (heep in the Eaft was different 
from what it is among us. We read of his going before, leading, cjUing his 
(heep, and of their following and knowing his voice. Such methods were doubt- 
lefs prattifed by them, but have not obtained amongft us in the management of 
«ur flocks. — Burder. 

* He hath a devi\ and is mad.] If it be true (as fome have thought) that the 
Jews reckoned all perfons po(re(red by the devil to be mad, yec it does not follow 
that they thought all madmen to be po(re(red by the devil. It appears from 
Matt. ix. 3Z} xii. 22J xvii. 15— i^j Luke xiii. 11— i6j and from ither 
places, that perfons who had unclean fpirits, laboured under difeafes different from 
that of madnefs ; and therefore it is too hafty a conclufion for any man to make 
from this place, that in the opinion of the Jews, being poffefled by the devil and 
being mad were the fame thing.— Bilhop Psarce. 



[ 172 J 

'^'me- . §.85. The returji of the seventy, P'a^e- 

A. D. ' And the feventy returned again with joy, in the 
33» faying, Lord, even the devils are fubje6t unto way to 
After 3d ^jg through thy name. And he faid unto them, G^'i'^e. 
between ^ t)eheld Satan as lightning fall from heaven.** 
the feaft Bchold, I give unto you power to tread on fer- 
cf the pents and fcorpions, and over all the power 
Taber- of the enemy : and nothing fhall by any means 
and Tat ^^^^ ^^^' Notwithftandingin this rejoice not, 
Qf^j^g that the fpirits are fubje£t unto you; but ra- 
Dedica- ther rcjoicc becaufe your names are written 
tiou. in heaven. 

In that hour Jefus rejoiced in fpirit, and faid, 
I thank thee, O Father, Lord of heaven and 
earth, that thou haft hid thefe things from the 
wife and prudent, and haft revealed them unto 
babes r even fo Father; for fo it feemed good 
in thy fight. AJl things are delivered to me 
of my Father: and no man knoweth who the 
Son is, but the Father; and who the Father 
is, but the Son, and he to whom the Son 
will reveal hi7n. 

And he turned him unto his difciples, and 
faid privately, BlefTed are the eyes which fee 
the things that ye fee; for 1 tell you that many 
prophets and kings have defired to fee thofe 
things which ye fee, and have not feen them-t 
and to hear thofe things which ye hear, and 
have not heard them. 



* Luke X. 17 — 25. 

9 As lightning fall from beave.n,'] Swiftly and precipitately. The meaning- 
Js, I lee, and have feep fonae time fince, the kingdom of Satan rapidly diminiih- 
ixig. — Newcom?. 

' Serpents.'] This power was manlfefled by St. Paul, Afts xxviii. 5. 

^ Babes.'] /. ^. in knowledge, fuch as the young and untaught generally are. By 
the ivife and prudent are meant fuch as the Scribes were, who pretended tofuperior 
wifdora. — Biihop Pearce, 



[ 173 ] 

T^Jtnc. §.86. Christ instructs the lawyer, in what P^ace. 
"-^^^ manner eternal life may he obtained, ^^"^'^ 
33' "^And, behold, a certain lawyer' ftood up, Galilee^ 
pffTov^T ^"^^ tempted him, faying, Mafter, what (hall I 
between ^^ ^o inherit eternal life? He faid unto him, 
the feaii What IS Written in the law ? how readeft thou? 
of the And he anfwering faid, Thou (halt love the 
'^^^^'■- Lord thy God with all thy heart, and with all 
andt'hat% ^°"'> and with all ftrength, and with all 
of the thy mind ; and thy neighbour as thyfelf.'^ And 
Dedica- he faid unto him. Thou haft anfwered right: 
$ion. this do, and thou fhalt live. But he, willing 
tojuftify himfelf,^ faid unto Jefus, And who 
is my neighbour? And Jefus anfwering faid, 
A certain man went down from Jerufalem to 
Jericho,^ and fell among thieves, which ftripped 
him of his raiment, and wounded him^ and de- 
parted, leaving him half dead. And by chance 
there came down a certain prieft that way: 
and when he faw him, he paffed by on the 
other fide. And likewife a Levite,^ when he 
was at the place, came and looked on h'lm^ and 
paffed by on the other fide. But a certain 
Samaritan,^ as he journeyed, came where he 
was : and when he faw him, he had compafTion 

"* Luke 10. 25—37. 
3 iawjj^r.] r. e. a Scribe. 

* T*6e Lord thy God\ thy ne'igbhour as thyfelf.'] Deut. vi. 5 j Levit. xix. 18. 

* Tojujllfy b'mfelf.'] To make a difplay of his own righteoufnefs, and adhe- 
fence to the law.— Newcome. 

From Jerufalem to JcrichoS\ The fcene of this parable is with great pro-" 
pricty laid in the road frojn Jerufalem to Jericho, which was mountainous, and 
very convenient for robbers. One pafs is ftiil called ** The Mountain of Blood," 
or the " Bloody Road;" a name probably acquired from therriurder of pafiengers« 
—Newcome. 

7 A Lev'ite.'] One of the Levitical tribe, but not an a6lual attendant on the 
temple J and thus diftinguilhed from thofe who were called priefls. On fome 
occafions the Levites iTiewed a better difpofition than thcpriefts a Chron. xxix. 34. 

^ A certain Samaritan,'] We mufl: not forget the inveterate religious quarreJ 
which fubfifted between the Jews and this people; which places the neighbourly 
kindnefles of this Samaritan in the moft ftriking and exalted point of view» 



Tme. ofiljf^'^ and went to him, and bound up his Piac« 
v.^Qunds, pouring in oil and wine," and fet him ^"■v-*' 
on his own beaft, and brought him to an inn, 
and took take of him. And on the morrow 
when he departed, he took out two-pence,^ and 
gave them to the hoft, and faid unto him, Take 
care of him: and whatfoever thou fpendeft 
more, when I come again, I will rep^y thee. 
Which now ofthefe three, thinkeft thou, was 
neighbour unto him that fell among the thieves? 
And lie faid, He that fhewed mercy on him. 
Then faid Jefus unto him. Go, and do thou 
likewife/ 

§, 87. Christ again instructs his disciples in 
what ynanner to pray. 

A. D. " And it came to pafs, that as he was pray- Galilee. 
51- ing in a certain place, when he ceafed, one of 
Vi^o^t his disciples faid unto him. Lord, teach us to 
l>acvvpcri pray, as John alfo taught his difciples. And 
tiiereaithe faid unto them, When ye pray, fay, Our 
of the Father which art in heaven, hallowed be thy 
'^^^" name. Thy kingdom come. Thy will be 
andt^at^^^^j as in heaven, fo in earth. Give us day 
of the ^jy day our daily bread. And forgive us our 
Pedica- fins J for we alfo forgive every one that is in- 
*'""• debted to us. And lead us not into tempta- 
tion: but deliver us from evil. And he faid 
unto them. Which of you fhall have a friend, 

" Luke xi. I — 13. 

5 Oil and ivwe."] Galen, Piiny, Theophraftus, and Columella, mention oil 

and wine as good tor wounds.— -Newconae. 

^ Tnvo-pence.'] About 15^ . of our money. 

* Gof ar.d do thou likcivije.^ The lawyer probably thought, that no mart was 
to be reckoned his neiiliboui, and treated as fuch by hiin, but one of his own 
councrv and. religion •. but by this parable he was brought to acknowledge, that 
the Samaiican aded the neighbourly part to the wounded Jew: and here he is 
commandc 1 to efteem a Samaritan (or any other perfon in diftrefs) his neighbour, 
as the Samaritan had efteemed the Jew to be.— Bilhon Peaice. 



H 



f 175 ] 

Time, and (hall go unto him at midnight,^ and fay TIm«. 

^"^^^ unto him. Friend, lend me three loaves; for ^^^^^ 
a friend of mine in his journey is come to me, 
and I have nothing to fet before him ? And 
he from within (hall anfwer and fay, Trouble 
me not : the door is now (hut, and my child- 
ren are with me in bed ;* I cannot rife and give 
thee. I fay unto you. Though he will not 
rife and give him, becaufe he is his friend, yet, 
becaufe of his importunity,^ he will rife and 
give him as many as he needeth. And I fay 
unto you, Afk, and it (hall be given you ; feek, 
and ye (hall findj knock, and it (hall be 
opened unto you. For every one that afketh 
receiveth : and he that feeketh findeth ; and to 
him that knocketh it fhall be opened. If a 
fon (hall afk bread of any of you that is a fa- 
ther, will he give him a (i:one ? or if he ajk-a. 
fi(h, will he for a fi(h give him a ferpent? Or 
if he (hall afk an egg, will he o(fer him a fcor- 
pion? If ye then, being evil, know how to 
give good gifts unto your children: how much 
more (hall your heavenly Father give the Holy 
Spirit to them that afk him. 

3 At midnighti'] It is common in the Eaft to travd by night , on account of 
<Ke heat of the day.— Harmer* 

* A-e with me in hed.^ In the fame chamber. It is ufual for a whole fa- 
mily to fleep in the ftctie room, through the Eaftj they laying their beds on ihc- 
ground. — Harmer* 

s Becaufe of his itH/jortunity.l • What Jefus fald in Matthew vi, -7, againft 
" vain repetititions, and thinking to be heard for much fpeaking," is notincon* 
fiftent with the intent of this parable. For men may pray eafneftly, always, and 
without ceafmg, (as iUs expiefledin i Theff. v. 17, and elfewhere in New Teft.)' 
and yet not mix with their prayers ** vain repetitions" and «' much fpeakipg." 
We find Jefus in Matthew xxvi. 39, 42, 44, praying three times in the fame 
words ; which, though they /hewed his importunity of earrieftnefs, yet, as they 
were few, were not fueh as are condemned in Matthew vi. 7.— Bilhop Pearce, 

^ Scorpion.'] There is a general refemblance between the body of a white 
fcorpion and an eggj as there is between the obje^ mentioned in the foregoing 
verfe.— Newcomc. 



[ 176 ] 

'Time. §, S8, Christ heals a xvoman who had been ^'^ce. 
yi^r^ iyijiyyyi Jqy eighteen y ettTS i v^-v-^ 

A.D. "And he was teaching in one of the fyna- Galilee. 

^p* gogues on the fabbath. And behold, there 

Paffovlr ^^^ ^ woman, which had a fpirit of infirmity^ 

between eighteen years, and was bowed together, and 

the feaPt could in no wife lift up herfelf. And when 

of the Jefus faw her, he called her to him, ^nd faid 

Hacks' ""^*^ ^^^> Woman, thou art loofed from thine 

and tha infirmity. And he laid /:?/5 hands on her: and 

of the immediately fhe was made (traighf, and glori- 

DeJica- fied God. And the ruler of the fynagogue- 

**""• anfwered with indignation, becaufe that Jefus, 

had healed on the fabbath- day, and faid unto 

the people, There are fix days in which men 

ought to work; in them therefore come and 

be healed, and not on the fabbath-day. The 

Lord then anfwered him and faid, Thou hypo^ 

critos doth not each one of you on the fabbath 

loofe his ox or his afs from the (iall, and lead 

him away to watering ? And ought nor this 

woman, being a daughter of Abraham, whom 

Satan hath bound,^ lo, thefe eighteen years, be 

loofed from this bond on the fabbath - day ? 

And when he had faid thefe things, all his ad- 

verfaries were afhamed: and all the people 

rejoiced for all the glorious things that were 

done by hirn. 

Then faid he, Unto what is the kingdom of 
God like, and whereunto (hall I refennbleit? 
It is like a grain of muftard feed, which a man 
took and cafl into his garden, and it grew, and 
Waxed a great tree: and the fowls of the air 
lodged in the branches of it. And again he 

" Luke xiii. lO— 21. 

? Afpirit of infirmity.'] An infirmity fuppofed to be in/Jided by an evii 
fpiiit.— Nev;come. 

* tyhom Satan hadbourJ.'] In the popular language of the Jews, difeafes and 
infirmities were attributed to Satan. ,See Adts x. 38 j j Cor. v. 5 3 a Cor. xii. 
7 ; I Timothy i. 20, 



I 



TiA-fe. faid, Wh^feunto fhall I likeft the kiftgdorft of PJace= 
'^^^'^ God f It is like kaven, which a woman took ^"^^ 

^nd hid in three meafiife^ 6i raeal, till the 

tvKoIe was leavened. 

f; ^9* Christ insiders ike question y ijoki^ 

tharftiis will be saved, 

A. D. ''Aftd he went through the cities and vilfag^i? Caiiiee. 

33. "Caching, and journeying towards Jerufakm* 
After 3d Then faid one unto hiiti, Lord, are there few 

Pan-over, ^^^^ ^-^ ^^^^^^ p- £^^^ ^^ ^^-^ ^^^^ ^j^^j^ g^^.^^ 

thefcaii to enter irt ^t thd ftrait gate : tor many, I ny 
of the tinto youj' vvill feek to €i\mt in, and fhall ho\ 
Taber be abfe. When once the mafter of the" houfe 
^^Tl:. is rifen up^ and hath (hut too the door, and ye 
of the^^ ^^g^n to ftand without, and to knock at the 
Ded,ca- door, faying, Lord, Lord, open unto us^ and 
tion. he (hall anfwer and fay unto you, I know you 
ndt whence ye are-, Then (hall ye begin to 
fdy, We have eaten and drunk in thy preferice'j 
4nd thoii haff taught in oiir (Greets. But hi 
fhall fay, I tell you, I know you n&t whence j^e 
are, depart frdm me, all ye Worker^ ot iniqQiti''o 
There (hall be weeping and gnafhing of teethj 
When ye fliall fee Abraham, and Ifaac, ^nd 
Jacob, and all the prophets in the kingdom of 
God, and you ydwplvis thrui^ o\it. And thej 
fhall cOiiiefrom theeaft, and y^rij/T? the weft, and 
from the riorth, and/m'.'i the fouth, and fhfali 
(it down in the kingdom @f God. And be- 
hold, there are laft which fhall be firi^, ani 
tliere are firll: which fhall be hit. 

The fame day there came certain of th^ Vht* 
Hfees, faying unto him, Get thee out, and de- 
part hence, for Herod will kill theft. And h* 
laid unte ihem, G© ye, and t^l that fex/ B«« 

^ LuJt'e i'lii. f 2 j- to th^ end. 

5 'That fox.'] It \i not ceitain, rjiat JeTus meant Herod hi^re : he iwi|lft hari 
only intended to c ill tfi'at -man fo, from wh>m the adv. ce of departing «anae (wfce* 
ther from the f^eaksr himielf, or from the perion who lentiim :) for his pxcfcabW 

A A 



C 178 ] 

time. \^q\^^ I caft out devils, and I do cures to-day P'^c-^ 
^•^"'^'^ and to-morrow, and the third clay 1 (hall be ^'^^'^ 
perfected. Neverthelefs, I muft walk to day 
and to-morrow, and the cf^;' following; for it 
connot be that a prophet perifh out of Jeru- 
ialem.' O, Jerufalem^ Jerufalem, which killed 
the prophets, and ftoneft them that are fent 
unto thee: how often would I have gathered 
thy children together, as a hen doth gather her 
brood under her wings, and ye would not,, 
Behold, your houfe is left unto you defolate; 
and verily 1 fay unto you< ye (hall not fee me 
imtil the time come when ye (hall fay^ Bleffed 
is he that cometh in the name of the Lord.* 

§. 90, The occurrences which happened 
when Christ ate bread with a certain 
Pharisee, 

^ And it came to pafs, as he went into the 

houfe of one of the chief Pharifees to eat breaij 

on the fabbath-day, that they watched him» 

And behold, there was a certain man before 

. ^ him which had the dropfy. And Jefus aii* Galiiee. 

33.* fwering, fpake unto the lawyers and i^harifees. 

After 3d faying, Is it lawful to heal on the fabbath-day ?: 

pafibver, ^^d they held their peace. And he took him 

^"J^^JJ'and healed him, and let him gO, And an- 

tiie of fwered them, faying. Which of you (hall hav^ 

an afs or an ox fafien into a pit, and will not 

^ Luke xlv. 1—24. 

that the advice was given craftily, and with a defign to frighten Jefiis,' and adafce- 
him go from that place.— Bilhop Pearcc. ' ^ 

' Out of Jerufalem.l Becaufe he was only to be judged by the great Sanhe- 
drim, and they were only to pafs judgment on him in that place.— -Lighctoot. 

* Jn the name of the Lord.'] The article Is omitted in the original, but muft 
be fupplied in a tranflation, becaufe this is a Hebrew phrafe, and might piopeily be 
rendered, *« Bleffed is he who cometh with a divine commiflion.onn a heavenly 
charader.'* As if he had faid, *' Ye who were lately fo much offended at the 
moltitude for ifli/;ffg me as a meffenger from heaven, (c. xxi. i6) will fopn . 
»«;r< in the fame confeflion, when I come to execute vengeance on your city &ni 
nation."— Wakefield. 



>f the 
Pcdica- 



[ 17.9 1 

Time. ftraigKtway- pull him out on thefabbath-day? PJacc, 

.^^J^ And they could not anfwer him again to '"'^^*°' 

nacies, thefe things. 

andihac And he put forth a parable to thofe which 
were bidden, when he marked how they chofe 
out the chief rooms; faying unto them, When 
thou art bidden of any man to a wedding, fit 
not down in the higheft room, left a more 
Honourable man then thou be bidden of him; 
and he that bade thee and him, come and fay 
to thee. Give this man place ; and thou begin 
with (hame to take the loweft room. But 
when thou art bidden, go and fit down in the 
loweft room, that when he that bade thee 
Cometh, he may fay unto thee, Friend, go up 
higher: then (halt thou have worlhip in the 
prefence of them that fit at meat with thee. 
For whofoever exalteth himfelf ihall be abafed, 
and he that humbleth himfelf ftiall be exalted. 
Then faid he alfo unto him that bade him. 
When thou makeft a dinner or a fupper, cali 
not thy friends nor thy brethren, neither thy 
klnfmen nor thy rich neighbours ; left they alfo 
bid thee again, and a recompence be made tiiee. 
I But, when thou makeft a feaft, call the poor,* 

the maimed, the lame, and the blind; and 

3 Tbi chief rooms. \ Rather, to lie do'wn firji to place themfelves firft on tht 
eoucbesy whereon the Jews were ufed to lye at their meals. Each couch held three, 
who fac or rather laid themieives down upon i j and ic was efteemed thegreateft 
iTiark of relpeft to any man, when the mafter of the houfe defired him to place 
himfelf firft on thecjuch, in what part ot it he pleafed. In Terence's Phormio, 
aft ii. fcene l, the parafite mentions this as one of the advantages he had; and 
Jofephus in Antiq. xv. 2,4, teiling us how era tily Herod treated Hyrcanus, fays, 
that he deceived him by <* calling him father, and making him take his place firli 
atfeafts."— Bifhop Pearce. 

♦ Call the poor. ^ Faint traces remain of Indifcriminate invitations to Oriental 
entertainments at this day. See Matt. xxii. 9i Prov. ix. 23. Dr. Pococke fpeaks 
of the admiflion of the poor to the tables of the great. " The Arabs never let by 
any thing that is brought to table, but call in their neighbours and the poor, and 
finilh every thing.'* An Arab prince will often dine in the ftreet before his door, 
and call to all chat pafs, evenbe^gars^ who come andficdowno— °Harmer<> 



f m 3 

Jim- tbo« fli^lt l^e blefl^d *, for they cannot recom^ ,^^^'^^^ 
^■^'"'^^ penfe thee: for thou (halt be recoippenfed at 
the lefurre^ion of the juft. 

And when one of them that fat at meat 
Sji/ith him, heard thefe things, he faid unto him, 
Biplled is he that (hall eat bread in the (cir^-r 
com pf God. Then faid he unto hi.m, J^ 
certain man^ made a oreat fupper, and b^de 
many: and fent his fervant at (iipper-ti{Tie,4(] 
^y to them that were bidden, Coine, fpr ^\ 
^hings are now ready. And they all, with-o^f 
^^ifent^ began to make excufe. 1 he iirft fai4 
^Bto him, I have bought a piece o^ grouii^, 
and I muft needs go and fee it: J pra) thr^ 
]have me excuied. And aiiotlier faid, 1 havf 
bought five )oke of oxen, and 1 go to proy^ 
tbem: 1 pray thee have me excufed. An^ 
sinother faid, I have married a wife, and ther^V 
ipXQ 1 cannot come, bo that (ervant ca^r^ 
irid (hewed his lord thele thmgs. T^hen th^e 
pn^fter of the houfe, being angry, fai(^ [9 h\? 
{ervant. Go out quickly into the (Greets an4 
^nes o( the city, ar.d bring in hither the poor,^ 
^nd the maimed, and the halt, and the bi^nd^ 
^^d the fervant faid. Lord, it is done ai> thoji 
haft commanded, and yet tiiere is room. An4 
the lord faid unto the fervant, Cjo out into the 
liighw.ays and hedges, and Gom.pei tksfn to 

^ J^ artaitt matt.i'] This para,ble (much reiembilng tha: in Matthew jaii. 2) 
Tt^r^ to what ua^ laid, in varies 1.3, '4, no Houce being taken of vvtiai was laid la 
verfe 15. The meaning of tbe parable is tiijs: the leaders among the Jews re- 
).e<5ting the dactrine of jetus, he railed upon the common peojj.e j and they no* 
comiq^i in any fucftcienL number, the Gen.ika were aWeuvards paiiedin to fn|ipj.jj 
the rpom which ihe abfence of the Olivers had made. See Rcwn* xi. li-, i»a. 

^ Thepocry &c.'\ Ey thofe in the ftrects and tl>e bnes feem fo be meant the 
i^dorer fort of the Jews, many -of whom' toilowea .ews, Uiou^ih not enough in 
ixunaber to fill the hou(e. Matrhev)(, in cha*. xxii. lias omitted the meuuon o£ 
^is feawid invitation of thofe whp were in the tfcrcets, &c.-r— Biihop Fearce. By, 
^^v^iojr, &C. che, Archbilhof of Arrosgh undexftands publicans, hajiots, Sama» 
iitaas, and -Geiitiies. 



r 18! ] 

TJnaei qome m, that my houfe may be filled.? Fori P^ace* 
^^''^ fay vjnto you, that pone of tiiofe men which ^-^'^ 
\were biddtjii ih;^U talk of my fupper. 

§. 91. Christ msfriicfs (lie people in the 
4ifficulties aU^nding ihc profession uj his 
' religion. 

A, D. 'And there went great multitudes with him : Galilee^ 

33- and he turned, and fjid unto tnem. If any man 
paffOTcr ^^'^^ ^^ ^^t ^"^ hate' not his father and 
bec.e... mother, and wife and children, and brethren 
thefea and fillers, yea, and his ov^n life alfo, he can lo^ 
^ ^^-' be my difciple. And whofoever doth not bear 
nacies ^'^ crofs, and come after me, catmot be my 
andthli difciple. FoT which of you, i.nendmg to build 
of the a tower, fitteth not down iiri^ and couniedi 
Dedica- the coif, whether he hsiVQfuffic'ient to tinifh ii? 
sation. j^g^^ haply, after he hath laid the foundation, 
aad is ap^ ibie to finifh ih all that behold it 

' Lake xiv. 25. 

7 Compeltken^ :p (cme if^J] This paffa^e cannot be wrefted into an injunftioa 
to make c,n-ercs b^ Citinpulji'^n^ fiuce the original word wh.ch vve have tranflatei 
compel^ appears, b. a o.nparilun \Vi:h o:.ier oalTa^e.^ in whjch it occurs, tj b-ara 
milder ienle, that oi" mvUing or perluaJing. Co ..p. Mate, xiv 2zj Maricvi.45. 

® Hater,ot,'\ This is one among ft many examples in the faced writings of 
Oriental ti^urativs la. guage, where lb^.• expiCihon is hyp ro lical in order to render 
the truth m;an> to be conveyed in it m ue ftrilcing and imp eifive. Matthew, in 
chap. X. 37, expreffes .he literal aaeaning of chis paffagr', when he fays, '* loveth 
his father and niother more crian me 5" and n ch..p. vi. 24, ufes the word hate 
with fimilar force. So w.ien we read i,i x<om.ms ix. 13, '' acob have I liwed, 
but Efaii nave I hated," the meaning is, i have lovea jac-b mare than Efau j and 
that this is no arbitrary interpreraa.in of the wo:d hatp^ but one agreeable 10 the 
Hebrew-idiom, appeals lona. wh.it1s iaid m Gen. xx.x. 30, 31, where i.eah's 
bein^^ ^a/e^ IS explained by Racnel's bem^ /c^-fi ore than Lcab; fee all; Dsut. 
xxi. J 5, 16, 17. Somech.ng re'embliiig ivnat J lus here teaches, is faid by r'hilo 
(de Monarch, lib. ii. p. 230) concerning tbe d..ty of a high- , rieftj that he was 
to " ePrraoge himle f ftom aiL bis ieiatio:?s, aivd not, out of love to his patents, 
his children, or brethren, to omit any part of his dut), or aCt in any th.n^ contra- 
riiy to it."— oifhop Pe rce. 

9 Bear his crjjs ] i. e. Ready to fufTer death, if need be, in the caafe of iny 
religion. Thii alludes to the prattxe O' making the criminal cairy his own crofs 
to the place of execution. This burden was impofedon our, Lord hirafelfo See 
John xix. 17. 



[ 182 ] 

Time, begin to mock him, faying, this man began to f^ 
^"'^r^u build, and was not able to finilh. Or what- ' 
king, going to make war againft another king, 
fitteth not down firft, and confulteth, v/hether 
he be able, with ten thoufand, to meet him 
that Cometh againft him with twenty thoufand I 
Or elfe, while the other is yet a great way off,' 
he fendeth an embaflage, and defireth condi- 
tions of peace. So likewife, whofoever he be 
of you that forfaketh not all that he hath, he 
cannot be my difciple.' 

Salt is good: .but if the fait have loft its 
favour, wherewith i5iall it be feafoned? it is 
neither fit for the land, nor yet for the dung- 
hill ; hut men caCi: it out. He that hath ears to 
hear, let him hear. 

§. 92. Christ J list ijies himself against the 
Scribes and Pha risees^ for teaching pub" 
licans and sinners, 

A. D. s Then drew near unto him all the publicans Galilee. 

33- and (inneis, for to hear him. And the Phari- 
pafT'vJr ^^^^ ^"^ bcribes murmured, faying, This man 
beiw ci.' receiveth (inners, and eateth with them. 

And he fpake this parable unto them, faying, 

What man of you, having an hundred (heep, 

if he lofe one of them, doth not leave the ninety 

andihat^-f^ nine in the wildernefs, and go after that 

pf ihz which is loft, until he find it. And when he 

Dedica- hath found /"/, he layeth it on his Ihoulders 

"''"• rejoicing. And when he cometh home, he 

calleth together his friends and neighbours, 

faying unto them, Rejoice with me, for I have 

found my ilieep which was loft. 1 fay unto 

* Luke XV. I, to the ead. 

7 Cannot be >j^y difdple.'\ This was fpoken to fuch only as were to be his per- 
fonal attendants, and after hii death were to go over all countries, preaching ths 
gufpeU— Biihop Pearce. 



the fed ft 
cf the 
Tabei-- 
r.acles 



[ ^S3 J 

Time, you^ that likcwife joy fhall be in heaven^ over p^^c^^ 
^^""^^ one finner that repenteh, more than over ninety "^"^^ 
and nine juft perfons which need no repentance. 
Either what woman having ten pieces of 
filver,^ if Ihe lofe one piece, doth not light a 
candle, and fweep the houfe, and feek diligently 
till (he find it? And when Ihe hath found //, 
Ihe calleth her friends and her neighbours to^ 
gether, faying, Rejoice with me, for I have 
found the piece wjiich I had loft. Likewife I 
fay unto you. There is joy in the preience of 
the angels of God over one finner that 
repenteth. 

. And he faid, A certain man had two Tons : 
and the younger of them faid to his father, 
Father, give me the portion of goods that falleth 
to me. And he divided unto them his living. 
And not many days after the younger fon ga- 
thered all together, and took his journey into 
a far country, and there wafted his fubltance 
with riotous living. And when he had fpent 
ail, there arofe a mighty famine in that land^ 
and he began to be in want. And he went 
and joined himfelf to a citizen of that country* 
and he fent him into his fields to feed fw.ne.* 
And he would fain have filled his belly with 
the hufks that the fwine did eat: and no man 
gave unto him. And when he came to him- 
ielf, he faid^ How many hired fervants of my 
fathers have bread enough and to fpare, and I 

* Joy pall htm heawn.'] On this paflage that moft elegant fcholar and pe- 
netrating. critic, Dr. jortin, his thisfagacious remark: "Th sis ail human nature. 
Regular obedience is more pieafing to angels ; but here greater jay ]-, excited, iome- 
thinj^ ■'.ore like human afledtion and perturbation, taough not lo much ledate 
happinel's." 

3 Ten pieces ofjilver.'] The value of which In out money is 6s. cid, — Bp. Pearce. 

* To/eed f-wir.e.] This prodigal is fuppofed to be a Jew^ and (if fo) as the 
Jews were foroiddcn by their law to eat fwine's (iefh, the care of fwlne in that diftant 
and heatlien country muft have been an eniployment as inconfillent with his re- 
ligion as he co.jld poffibly have had. This circumftance theretore ferves to fliei* 
as tc yyhat a very lew condition .ne was reduced.— Bilhop Pearce. 



[ 1S4 ] 

time, petifli with hunger ! I will arife^ ahd go to my Place, 
father, and will fay unto him. Father, 1 have — -^ 
finned againft heaven, and before thee, and am 
no more worthy to be called thy fon: make 
tne as one of thy hired (ervants. And he arofe, 
and came to his father. But when he was yet 
a great way off, his father faw him, and had 
conipaffion, and ran and fell on his neck, and 
kiffed him*^ And the fon faid unto him. 
Father, I have finned againft heaven, and ih 
thy fight, and am no more worthy to be called 
thy fon. But the father faid to his fervahtSj 
Bring forth the befi: robe, and put H on him, 
and put a ring on his hand, and fhoes On hh 
feet. And bring hither the fatted calf, and kiFl 
it\ and let us eat and be merry. For this my 
fon was dead, and is alive again : he was lofi:, 
and is found. And they began to be merryo 
Now his elder fan was in the field ; and as hfe 
came and drew nigh to the houfe, he heard 
mufick and dancing. And he called One of 
the fervants, and afkM what thefe things 
tneant. And he faid uh*o himj Thf brothel 
is comej and thy father hath killed the fatted 
talf, becaufe he hath received him fafe and 
found. And he was angry, and would not g6 
in: therefore came his father out, and entreated ' 
him. And he anfwering faid to his father, 
Lo, thefe many yeais do I ferve thee, neithet 
tranfgreiled 1 at any time thy commahdment^ 
and yet thou never gavefl me a kid, that I 
might make merry with my friends: but as 
foon as this thy fon*^ was come, whkh hath 

5 Fell Upon hii ntcky and kijfed bltn.'\ It is cuftomary with the Orientaky fo? 
thole whu are upon intimate terms oi fiiendfhip v\ith each other, or who are of 
tqual age or dignity, mutually to kifs the band, the head, or the fhoulder. Mr. ' 
Karmer obferves, that tbofe pafTaces in the fcriptures (and the above amotigtt the 
reft) which fpeak of ♦' falling on the neck," and killing a perfon-, feem to haV6'4 
reference to the eaitern way of kilTing the (houldet in an- embrace. 
■ ^ I'hii tty fon.l Tuis is ^n^ry language j he does .not fay, «< This m/ 
brother."— Newcoihe. 



C 185 ] 

Time, devoured thy living^ with harlots, thou haft P'^de. 

''^'v-^ kiJIed for him the fatted calf. And he faid '^vn-^ 
unto him, $on, thou art ever with me, and all 
that I have is thine. It was meet that v^e 
fhould make merry, and be glad : for this thy 
brother 8 was dead, and is alive again j and was 
loft, and is found, 

§. 93. Christ instructs his disciples hy the 
f arable of the unjust Steward, and re- 
bukes the Pharisees. The parable of 
Dives and Lazarus. 



*And he faid alfo unto his difciples, there Galilee* 
was a certain rich man^ which had a fteward: 



A. D. 

33- 
After 3i 

Paflover, and the fame was accufed unto him that he 

p/j^g and faid unto him. How is it that I hear this of 

Taber- thcc ? give an account of thy ftcwardftiipj for 

nacies, thou maycft be no longer fteward. Then the 

and that flgward faid within himfelf, What ftiall I do ? 

Jl ]. ^ for my lord taketh away from me the fteward- 

tion. ihip; 1 cannot dig, to beg i am afnamed. 1 am 

refolved what to do, that when I am put out of 

the fteward ftiip, they may receive me into their 

houfes. So he called every one of his lord's 

debtors unto him^ and faid unto the firft, How 

' Luke xvi. i, to the end. 

7 T!hy lWin^.'\ The fame emotion of anger fuggefts this expreffionj he does 
not fay h'li fubftancey which in fadl it had been. See verfe 12. 

* Ihh t.'y brother J] Here all again is human nature. The forgiving parent 
does not fay this rny fon, but endeavours to conciliate the brother by fuggefting 
the endearing relationfhip that fubfifted betvi^een the prodigal and him : "This 
thy brother." 

5 There ivas a certain r'uh man f &€."] The intent of this parable is to teach 
men that they ought to make fuch an ufe of their riches, and other temporal ad- 
vantages in this world, as chat they may be *' rich towards Gcd," and may 
be rewarded with happincfs in the next world* God is here the rich mant 
and every man is his fteward. — Bifhop Peaice. One Icfl'on taught by this para- 
ble is — Be as wife in matters of a fpiritual naturej as worldly men are in their 
Scmporal concerns.— 'Ncwcome. 

B 3 



[ 186 ] 

Time, tmadi oweft thou unto my lord ? And he fard, P'^cc. 

*'''*^ An hundred meafures of oil.* And he faid ^^v>J 

unto him, Take thy bill, and fit down quickly, 

and write fifty. Then faid he to another, And 

how much oweft thou ? And he faid. An 

hundred meafures of wheat. And he faid unto 

him, Take thy bill, and write fourfcore. And 

the Lord commended the unjuft fteward,'' be- 

caufe he had done wifely; for the children of 

this world are in their generation wifer than 

the children of light. And I fay unto you, 

. Make to yourfelves friends of the mammon of 

unrighteoufnefs,^. that when ye fail they may 

receive you into everlafting habitations. He 

that is faithful in that which is leafl:, is faithful 

alfo in much : and he that is unjuft in the leaft, 

-is unjuft alfo in much. If therefore ye have 

not been faithful in the unrighteous mammon, 

who fhall commit to your truft the true 

riches? And if ye have not been faithful in 

that which is another man's, who fhall give 

you that which is your own ? No fervant can 

ierve two mafters ; for either he will hate the 

one, and love the other; or elfe he vyill hold 

to the one, and defpife the other. Ye cannot 

ferve God and mammon. 

And the Pharifees alfo who were covetous^ 
heard all thefe things: and they derided him. 
And he faid unto them. Ye are they which 
juftify themfelves before men : but God know- 

^ Meafures of oil. '\ The tenants amongft the Jews paid their yearly rents, 
not in mcjp.ey but in kind 5 that is, in wheat, oil, and the other produce of their 
lands. — jVifhop Pearce. , 

^ And the Lord commended the unjuJiJJeiuard.J Not for his difhonefty, but 
for l)is prudence and fagacity. From the term unjuji, which Chrifc applies to 
him, it is evident that he condemned his conduct as criminalf though it was 
nvorldly-iu'ije, 

3 Mammon of unrightmifncfs.'] Mammon (as has been before obfer.vcd).is the 
Sy^iac term for riches-, which may be well called unrighteoumefs, becaufe they 
^re too often both the effed and the caufe of inicjuit:). 



r 187 3 

Time, eth your hearts : for that which Is highly ef- Place. 

'"^^'^^^ teemed amongft men is abomination in the '^^^^ 
fight of God. The law and the prophets were 
until John, fince that time the kingdom of 
God is preached, and every man prefleth into 
it. And it is eafier for heaven and earth to pafs, 
than one tittle of the law to fail. 

Whofoever putteth away his wife, and mar- 
rieth another, committeth adultery: and who- 
foever marrieth her that is put away from her 
hulband, committeth adultery. 

There was a certain rich man,* which was 
clothed in purple and fine linen, and fared 
fumptuoufly every day. And there was a 
certain beggar named Lazarus, which was laid 
at his gate full of fores; and defiring to be fed 
with the crumbs which fell from the rich man's 
table: moreover the dogs came and licked his ^ 
fores. And it came to pafs that the beggar died, 
and was carried by the angeJs into Abraham's 
bofom.^ The rich man allb died, and was bu- 

* There 'u>as a certain rich man,'\ The intent of this parable is, to /Lew that 
fuch as mind only the things of this world, will be puniHied in the next world; 
and that fuch as are miferable here, will (if they be good men) have then their 
recompence of reward.-^-^Bifljop Pearce. This parable was introduced on account 
of the opulence and avarice of thepharifees, mentioned ver, 14.— Newcome. 

5 Into Abraham's bofom.'] The miniftry of angels to mankind is' mentioned in 
fevera! places of the New I'eftainenc 3 fee Matthew xviii. 10; A£ls xii. 7 — 15 j 
and Heb. i. 14. By the phrafe of ** Abraham's bof>jm," an aliufion is made 
to the cuftom at Jewifh fea'is of three lying on a couch, when one man's head 
lay in another's bofom ; as John is faid to have "laid on Jefus' breaft;'' John 
xiii. 25. Jofephus, in his account of the Maccabees, (chap, xiii.) fays, <* When 
we die, Abraham and Ifaac and Jacob will receive us into their bofoms."— 
Biihcp Pearce. The expreifion, " Abraham's bofom," alludes to the pofture ufed 
by the Jews at table. This was reclining on couches after the manner of the 
Romans, the upper part of the body refting upon the left elbow, and the lower 
lying at length upon the couch. When two or- three reclined on the fame couch, 
lomc fay the worthieft or mofl honourable perfon lay firft, (Lightfoot fays, In the , 
middle;) the next in dignity lay with his head reclining on the breaft or bofom of 
of the firit, as John is faid to have done on the bofom of Jefus at fupptsr^- and 
hence is borrowed the phrafe of Abraham's bofom, as denoting the ftate of celef- 
tial happinefs. Abraham being eftcemed tlie moft honourable perfon, and tlis 



X 



[ 188 ] 



Time, ried : and in helP he lift up his eyes, being in P^acc. 

^^'"^'^^ torments, and feeth Abraham afar off, and La- ^-^^^r^ 
zarus in his bofom: and he cried, and faid. 
Father Abraham, have mercy on me, and fend 
Lazarus, that he may dip the tip of his finger 
in water, and cool my tongue; for I am tor- 
mented in this flame. But Abraham faid, 
Son, remember that thou in thy life-time re- 
ceivedft thy good things, and likewife Lazarus 
evil things: but now he is comforted, and 
thou art tormented. And befides all this, be- 
tween us and you there is a great gulf fixed : 
fo that they which would pafs from hence to 
you cannot: neither can they pafs to us that 
would come from thence. Then he faid, I pray 
thee therefore, father, that thou wouldeft fend 
him to my father's houfe : for I have five bre- 
thren ; that he may teftify unto them, left they 
alfo come into this place of torment. Abraham 
faith unto him. They have Mofes and the 
prophets ; let them hear them. And he faid, 
Nay, father Abraham; but if one went unto 
them from the dead, they will repent. And 
he faid unto him. If they hear not iMofes and 
the prophets, neither will they be perfuaded, 
though one rpfe from the dead,^ 

h&itfo? the Jevvilh nation, to be in his bofom fignifies (in alluGoii to the order 
ill which guefts were placed at an entertainment) the higheft lUte of felicity next 
to that of Abraham himfelf. — Buider. 

? HclL'] A wrong tranflatioi^ of Hades, the intern^ediate feparate ftate of 
departed Tpiriis j the place of their detention till the final confummation of al^ 
things. 

^ Rfjefrom the dead."] Of this the unbelieving Jews were an inftance; who 
Arithftood all the miracles qf Chrift, and even that moil wonderful one of hig 
nfurreBicn from the dead^ no lefs than they ha4 done tlie ordinary preaching of tiie 
prophets.-— 3. Clarke. 



L J85 ] 

time. §.94. Christ continues his instructions to Place. 
^'v^ his disciples, ^^^n^ 

A.D. ^Then faid he unto his difciples/ It is im- Galilee, 

33- poffible but that offences will come; but woe 
^ffolert ^^^^ ^^^ through whom they come. It were 
between' better for him that a millftdne were hanged 
thefeaft about hls neck, and he caft into the fea, than 
^^^^^ that he (hould offend one of thefe little ones. 
nacks' T^'aJ^e heed to yourfelves: if thy brother tref- 
and that pafs againft thee, rebuke him ; and if he repent, 
of the forgive him. And if he trefpafs againft thee 
Dedica- feven times in a day, and feven times in a day 
^'""* turn again to thee, faying, I repent; thou (halt 
forgive him. And the apoftles faid unto the 
Lord, Increafe our faith. And the Lord faid. 
If ye had faith as a grain of muftard-feed, ye 
might fay unto this fycamine-tree,^ Be thou 
plucked up by the root, and be thou planted 
in the fea : and it fhould obey you. But which 
of you having a fervant plowir^ or feeding cat- 
tle, will fay unto him by and by, when he is 
come from the field, Go, and fit down to 
meat? and will not rather fay unto him. Make 
ready wherewith 1 may fup, and gird thyfelf, 
and ferve me, till 1 have eaten and drunken; 
and, afterward, thou fhalt eat and drink? 
Doth he thank that fervant becaufe he did the 
things that were commanded him ? I trow 
not. So likewife ye, when ye Ihall have done 
all thofe things which are commanded you, fay. 
We are unprofitable fervants : we have done 
that which it was our duty to do. 

" Luke xvii. i — lo. 
7 'Then faid he unto bh difcipks.] See Match, xviil. 6, 7, \vho has told us 
there, in verfe i, what occafioned Jcfus to fpeak the words contained in this and 
the next verfc. 

3 This fycam'ine tree."] Dr. Shaw fays, (Travels, p, 435) that this is one ef 
the common timber trees of the Holy Land; and that, from having a larger arid 
more extenfive root than moft other trees, it is alluded to, as the moft difficult to 
))e roated up.— -Prieftle^. ■ 



[ ISO 3 

Time. §. 95, Xhe Samaritans will not receive Pi^^c*^- 



A.D 

33- 



^^"^^"^^ Christ; he reprehends James and John, 
because they are desirous of being re- 
venged on them. 

''And it came to pafs, Vs^hen the time was 

come that he (liould be received up, he fted- 

A.re; -.d faftly fet his face^ to go to Jerufalem. ^ And it 

paffover, capr^e to pafs, as he went tojerufalem, that he 

thrfeaft P^^^ through tiie midit of Samaria and Ga- Sama- 

of the liiee. zAnd fent melTengers before iiis face: ^"'^» 

Taber- and they went, and entered into a village of the 

nacies, Samaritans, to make ready for him. And they 

^fthe^^ did not receive him,' becaufe his face was as 

Dedica- t:hough hc woald go to Jerufalem. And when 

tion. his diiciples James and John faw tkiSy they faid. 

Lord, v.'ilt thou that we command fire to come 

down from heaven, and confume them, even 

as Elias did ? ^ But he turned, and rebuked 

them, and faid, Ye know not what manner of 

fpirit ye are of. For the Son of man is not 

come to deftroy men's lives, but to fave them. 

And. they went to another village. 

§. 96. Christ cleanses ten lepers. 

A. D. *And as he entered into a certain village, 

33- there met him ten men that were lepers, which 

ftood afar off.^ And they lifted up their 

* Luke tx.,51. y Luke xvii. 11. ^ Luke ix. 52 — 56. * Lake xvii. 12—19, 
? Stedfujily fet kh face.'] The fc'ttiag the face is a JewiiTi phrafe, and implies 
the taking a firm relbiudon to g.> to or jgain-l any place; inftances of which are 
to be found in 2 KiiT^s xii. 17; Jer. xxi. 10; and Ezek. xiv. 8. This jefus 
did, probably, afcer Iiaving well wei;;hed tiie fuff<;ring3 which he was about to un- 
dergo at Jerufalern ; and this expvclfion will then imply, that the refoiution was 
taken upon deliberation.— Biihop i^earce.' 

' Did not rectlve him.'] The caufsof [he an-mofity that fubfifted between the 
Siimariians and tlie Jews has been already explained in a note on the Itory of the 
woman of Samaria. 
"■* Ai Eliai did.] See 2 Kings i. 10. 

5 Whkb fio'jd <2fur cf.] As dircdx:d in Lev. xiil, 2, &c.: xiv. 2, Scc.i 
Numb. V. 2j 2 KiUjS xv. v. . ' ' ' 



of die 
Dedica 



C 191 ] 

Time, voices, and faid, Jefus, Mafler, have' mercy on Time. 
*Xf^d ^s. And when he faw them, he iaid unto them, ' "^^^ 
kiTover, Qo, llievv yourfeh^es unto the priefts. And it 
^u^^-^^a came to pafs, that as they went, they were 
Q^jhe cleanfed. And one of them, when he jaw 
Taber- that he was healed, turned back, and with a 
nacies, Joud voicc glorified God ; and fell down on 
and^that ^/^ f^^e at his feet, giving him thanks : and he 
was a Samaritan. And Jefus anfwering, faid, 
Were there not ten cleanfed; but where are 
the nine? There are not found that returned 
to give gIor}'.to God, fa ve this ftranger.* And 
he faid unto him, Arife, go thy way: thy faith 
hath made thee whole. 

§. 97. The Pharisees question Christ xvken 
the kingdom of God should come. The 
. answer of Christ. 

A. D. bAnd when he was demanded of the Pha- ^'^j"-''^^ 
33- rifees, when the kingdom of God (hould come: •'^ "* 
il^lslf ^^^ anfwered them and faid. The kingdom of 
between God comcth HOt with obfervation.^' Neither 
thefeatt (T>a]j x\\ty fay, Lo here, or Lo ttiere : for behold, 
^^/ the kingdom of God is within you. And he faid 
nncies' ^"^^ ^'"^^ difciples, The days will come, when 
andtha: yc (hall defirc to fee one of the days of the 
or the Son of man, and ye fliall not fee it. And they 
Dah.a- f]^3|| f-jy ^.Q y^y^ 3gg htrt^ or fee there: go not 
after the?}:^ nor follow the?)t. For as the light- 
ning that lighteneth out of the one part under 
heaven, fhineth unto the other part under 
heaven ; fo Ihall alfo the Son of man be in his 
day. But iirft muft he fuffer many things, 

^ Luke xvli. 20, to the endi 

* Tbh Jlrang.:r ,'\ A man of a religion and nation diffjient from us J«¥s, 
See John Jv. 9. — Bluinp Pcarce. * 

5 JV'ith obfervalhv .'\ i.e. The kingdom of the Mefiiah or Chnfi: is nit to be 
that khid as ye expe<ft, and which has cutw.^rd poiip and fhew to make i'r djer- 
*vabk. — Birhopr Peatce. For it h in '.he in diVof yju. it ii now ere^nj; I am 
now preaching it. — NcvcoiIjO. 



[ 192 ] 

Time, and be reje£led of this generation. And as it Piac*. 

^^"^^ was in the days of Noe, fo (hall it be alfo in ^^^^^ 
the days of the Son of man. They did eat, 
they drank, they married wives, they were 
given in marriage, until the day that Noe 
entered into the ark: and the flood came and 
deftroyed them all. Likewife alfo as it was in 
jhe days of Lot: they did eat, they drank, 
they bought, they fold, they planted, they 
builded : but the fame day that Lot went out of 
Sodom, it rained fire and brimftone from hea- 
ven, and deftroyed them all. Even thus ftiall 
it be in the day when the Son of man is re- 
vealed. In that day, he which (hall be upon 
the houfe-top, and his {\uff in the houfe, let 
him not come down ^ to take it away : and he 
that is in the field, let him likewife not return 
back. Remember Lot's wife. Whofoever 
(liall feek to fave his life, Ihall lofe it : and 
whofoever (hall lofe his life, (hall preferve it. 
I tell you, in that night there (hall be two men 
in one bed: the one (hall be taken, and the 
other (hall be left. Two women (hall be 
grinding together:? the one (hall be taken, 
and the other left. Two men (hall be in the 
lield : the one (hall be taken, and the other left. 
And they anfwered and faid unto him. Where, 
Lord ? And he faid unto them, Wherefoever 
the body zV, thither will the eagles be gathered 
together.^ 

^ Let him rot come doiun."] t. e. go into the houfe. The roofs of the Jewi&. 
houfcs were flat, and had ftairs on the outfiJc of them from the ground lo the 
fummit 3 as is cuftomary at this day in the Eaft. 

7 Two tvomen Jhall he gnrdingy ©*<-.] Dr. Shaw, in his Travels, making fome 
obfervations upon the kingdoms of Algiers and Tunis, fays, (p. 297) " Women 
alone are employed to grind their corn j and when the uppeimoft miUftone is large, 
«r expedition is required, then only a fecond woman is called to aflift." — Bp. Pearce. 

^ Thither ivlU the eagles be gathered together,'] /. i?. Wherever the Jews are, who 
aie bjth morally ^nd judicially dead, there will the enjigm of thedeftroying armies 
of the Romans follow and overtake them. That this is an allufion to the Roman 
ftaad^rd is, the. more probable, as Mofea in hii preJIclion of the eveut whicU 



of the 
DeJ;c: 
tion. 



C 193 ] 

Time. §. 98. The parables of the importunate P'^^''' 
^•^"''^ Widow, and the Pharisee and Publican; ^""^'^^ 
in which Christ enforces on his disciples 
the necessity of prayer, and the danger 
of spiritual pride, 

A. D. 'And he fpake a parable unto them, to this Probably 

33* end^ that men ought always to pray, and not-'" *^^* 

paiTovcr^ to faint; faying, therq was in a city a judge, 

between which feared not God, neither regarded man. 

the feaft p^^id there was a widow in that city, and (he 

^^[^^^ came unto him, faying. Avenge me of mine 

nacies," advcrfary. And he would not for a while: 

a'lihat but afterward he faid within himfelf. Though 

I fear not God, nor regard man, yet becaufe 

this widow troubleth me, I will avenge her, left 

by her continual coming file weary me. And the 

Lord faid, Hear what the unjuft judge faith. 

And fhall not God avenge his own eied, which 

cry day and night unto him, though he bear 

long with them ? I tell you, that he will avenge 

them fpeedily. Neverthelefs, when the Son of 

man cometh, fhall he iind faith on the eartlv? 

And he fpake this parable unto certain which 

trufled in themfelves that they were righteous, 

and defpifed others. Two men went up into 

the temple to pray ; the one a Pharifee, and the 

other a publican. The Pharifee ftood and 

prayed thus with himfelf, God, I thank thee, 

that I am not as other men are^ extortioners, 

unjuR, adulterers, or even as this publican. I 

fait twice in the week,9 I give tithes of all that - 

^ Luke xvili. I — 14. 

Chrlft is now foretelling, compares the approach of the Roman nation to the flight 
of an eagle; Deuc. xxviii. 49, 57. A wonderful pioohecy, fo exactly defcriptJve 
of the drcadfi:! feries of events which took place during the fiege of Jerufaiem by 
the Pvomao'^, as would lead one to fiippofe it had been written by an eye-witnefs of 
the tranfaiftions, were we not certain of its higher antiquity by many ages. 

5 tfajl tivjce in the 'week,'\ It is faid by learned men, thefe fafts were obferved 
by the Jews on the fecond and fifth days of every weekj becaufe Mofes afcended 
Mount Sinai on the latter> and defcended from it on the fecond day.— • Poll Syncp. 

C C 



[ 194 ] 

I poflefs. And the publican ftanding afar off, P'^^^^ 
Would not lift up fo much as his eyes unto '"'^'^'''^^ 
heaven, but fmote upon his breaft, faying, 
God be merciful to me a finner. I tell you 
this man went down to his houfejuftified rather 
than the other: for every one that exalteth 
himfelf, (hall be abafed; and he thathumbleth 
himfelf, Ihall be exalted, 

§.99. Christ is received into Martha's 
house; he reproves her worldly care, 

A. D. . <iNow it came to pafs, as they went, that Beck- 
;3' he entered into a certain village; and a certain an,- .. 
Falser, woman named Martha received him into her 
he-ween houfe. And fhe had a fifter called Mary, 
thefeaft vyhich alfo fat at Jefus' feet, and heard his 
o[ the ^YQj-^j^ gut Martha was cumbered about much 
nacies' f^^ving, and came to him, and faid. Lord, doft 
and that thou not carc that my filler hath left me to 
of the ferve alone ? Bid her therefore that (lie help 
Dedica- j^ie. And Jefus anfwered and faid unto her, 
cat.on. ]\4aj.tha, Martha, thou art careful and troubled 
about many things; but one thing is needful: 
and Mary hath chofen that good part, which 
Ihall not be taken away from her. 

§. iOO. Christ observes the feast of the 
Dedication at Jerusalem, 

After 3d ''And it was at Jerufalem the feafc of the J^ruGi- 
iaffover, ^g^<}j^.3|.JQj-,.i 3j^^ jj- was winter. And Jefus '^"^• 
walked in the temple m Solomon's porch. ^ 

^ Luke X. 38 — 42. ^ Jonn x. :i2-— 39. 

* The feajl of the dedkation.'\ Tills feaft was kept in the ninth month, the 
Tewiih year beginnhig in March; it was inflituted to coromemcrate thecl.'anfing 
of the Temple by Judas Maccabaeus, after its pollution by Antiochus Epiphanes. 
I Mac. iv. 52— 59.-^Newcome. 

a Solomons porch.'] By what v/e find in Jof. Antiq. xx. K, 7, a portico, built 
by Solomon on the eaftern fide of the outer court of the Temple, was left ftand* 
ing by Herod, when he rebuilt the Tsmplco This portico was four hundred 



I 



ot" the 
ninth 
Jewifh 



L 195 J 

Time. Then came the Jews round about him, and P'^c-. 

^^Q^ faid unto him, How long doft thou make us to 

s5thday doubt? If thou be the Chrifi:, tell us plainly, 
Jefus anfwered them, I told you, and ye be- 
lieved not : the works that I do in my Father's 

month, name, they bear witnefs of me. But ye be- 
lieve not, becaufe ye are not of my fheep, 
as I faid unto you. My (lieep hear my voice, 
and I know them, and they follow me : and I 
give unto them eternal life; and they fhall 
never perifh, neither (ha)l any man pluck them 
out of my hand. My Father, which gave 
the?n me, is greater than all; and no 7?ia!2 is 
able to pluck the??i out of my Father's hand. 
I and ?ny Father are one. Then the Jews took 
up ftones again to (lone him. Jefus anfwered 
them, Many good works have I (liewed you • 
from my Father; for which of thofe works do 
ye ftone me ? The Jews anfwered him, faying, 
Foragood work weftonethee not ; but for blaf- 
phemy ! and becaufe that thou, being a man, 
makeft thyfelf God. Jefus anfwered them. Is 
it not written in your law,^ I faid, Ye are gods }* 
If he called them gods, unto whom the word 
of God came, and the fcripture cannot be 
broken; fay ye of him whom the Father hath 

cubits long, and was left ftanding (as is probable) by Herod, becaufe of its gran- 
deur and beauty. But when King Agrippa came to Jerufaleni a (ew years before 
the deltrudion of that city by the Romans, and about eighty years after Herod 
had begun his building, (till which time what Herod had begun was not com- 
pleted) the Jews, finding that this portico was decaying, foliciteJ Agrippa to un- 
dertake the repair of it at his own expencej ufing for their argument, nor only 
that the building vvas growing ruinous, but that orhtirwife eighteen thoufand 
workmen, who had all of them till then been employed in carrying on the works 
of the Temple, would be all at oncedeprrved of a livelihood. — Bifhop Pearce. 

? In your law. 1 I.e. m Pfalm Ixxxii. 6. Jefus here includes the P fa 1ms 
under the general title of law, as he does again in chap. xii. 34, and chap. xv. 25. 
— Biihop Pearce. 

+ Te are gods.l f. e. judgez^ who are called [Eloh'm) gods in the Hebrew ; 
Exod. xxii. 9, 22. That jud;^es are here meant, appears from Pfaim ixxxii. 2, 
&c. ; and alfo from what follows here.~]>il]iop Pearce. 



[ 196 ] 

Time. fan£llfied, and fent Into the world, Thou blaf- ^^^^e, 
^^y^ phemeft; becaufe I faid, I am the Son of God ? ""^^ 
If I do not the works of my Father, believe 
me not. But if I do, though ye believe not 
me, beHeve the works : that ye may know, 
and believe, that the Father is in me, and I in 
him. Therefore they fought again to take 
himi but he cfcaped out of their hands. 

§. 101. Christ, after the feast of the Dedi- 
cation, goes to Bethabara^ and there 
7'emams till a proper occasion offers of 
revisiting Jerusalem, 

A. D. 'And (he) went away again beyond Jordan, Betha- 

33- into the place where John at firil baptifed ; and bara. 
Between there he abode. And many reforted unto him, 
dicari n ^"^^ ^^^^' J^hn didno miracle i but all things 
and 4th t^^^t John fpake of this man were true. And 
paffover. many believed on him there. 

§. 102. Christ restores Lazarus to Ufy, 
The cojiseguences of this miracle. 

A. D. ^ Now a certain man was fick, named Laza- , , 

33' rus, of Bethany, the town of Mary and her ^^^^ ' 

fheTe"^^^^^ Martha, (It was that Mary which a- 

dication pointed the Lord with ointment, and wiped 

and 4th his feet with her hair, whofe brother Lazarus 

paffover. was fick.) Therefore his fifters fent unto him, 

faying. Lord, behold he whom thou loveft is 

fick. When Jefus heard tbat^ he faid, This 

ficknefs is not unto death, but for the glory of 

God; that the Son of God might be glorified 

thereby. Now Jefus loved Martha, and her 

fifter, and Lazarus. When he had heard 

therefore that he was fick, he abode two days; 

ftill in the fame place where he was. Thei^ 

after that faith he to bis difciples, Let us gq 

^ John X. 40, to the end. ? John xl. 1—54, 



t 197 J 

Time, into Judea agaln.5 His difciples fay unto him, P'^ce, 
^■"^''^^ Mafter, the Jews of late fought to ftone thee: ^-^""^"^ 
and goeft thou thither again ? Jefus anfwered. 
Are there not twelve hours in the day ?'^ If 
any man walk in the day, he ftumbleth not, 
becaufe he feeth the light of this world. But if 
a man walk in the night, he ftumbleth, becaufe 
there is no light in him. Thefe things faid he: 
and after that he faith unto them, Our friend 
Lazarus fleepeth j but I go that I may awake 
him out of fleep. Then faid his difciples. 
Lord, if he fleep he fhall do well. Howbeit 
Jefus fpake of his death, but they thought that 
he had fpoken of taking of reft in fleep. Then 
faid Jefus unto them plainly, Lazarus is dead. 
And I am glad for your fakes that I was not 
I there, to the intent ye may believe; neverthe- 
lefs let us go unto him. Then faid Thomas, 
which is called Didymus,7 unto his fellow difci- 
ples, Let us alfo go, that we may die with him.^ 

Then when Jefus came, he found that he Bethany 
had lain in the grave four days already. Now 
Bethany was nigh unto Jerufalem, about fif- 
teen furlongs off: and many of the Jews came 
to Martha and Mary, to comfort them con- 
cerning their brother. Then Martha, as foon 
as (he heard that Jefus was coming, went and 
met him : but Mary fat Jiill in the houfe. 
Then faid Martha unto Jefus, Lord, if thou 

5 Into Judea again.'\ To Bethany, a town in Judea, about two miles from 
Jerufalem, where Lazarus lay fick. 

^ *T-wcl-ve hours in the day,'] AH the time between fun-rife and fun-fct the 
Jews divided into twelve parts, and called them hours; lb that an hour in the 
njiddle of fummer was much longer than one in the rniddle of winter. — Bp. Fearce. 

7 Didymus.'^ This Greek word is a tranflation of TiiOOTjij which is derived 
from a Hebrew root fignifying a twin. — Newcome. 

* That ive may die tvitb birn,'] i. e. with Cbriji •, the effcQ: of our journey 
will be death to us as well as to him. This was peeviihly faid by Thomas to the 
re ft of the apoftles ; for he, like then?, was afraid of the danger of going into 
Judea,— 'Bilhop Pearce. 



L 198 1 

time, hadft been Iiere, my brother had not died. Pi^^e-' 
^^'"^"^ But I know, that even now, whatfoever thou '^"^^"^-^ 
wilt afk of Godj God will give // thee. Jefus 
faith unto her, Thy brother fhall rife again. 
Martha faith unto him, I know that he lliall 
rife again in the refurre6lion at the laft day, 
Jefus faid unto her, I am the refurreciion and 
the life ; he that believeth in me, though he 
were dead, yet fliall he live: and whofoever 
liveth and believeth in me (hall never die. 
Believeft thou this ? She faith unto him, Yea, 
Lord : I believe that thou art the Chrift, the 
Son of God, which fhould come into the 
world. -And when (he had fo faid, (he went 
her way, and called Mary her fifkr fecretly, 
faying, The Mafter is come, and calleth for 
rhee. . As foon as (lie heard thcit^ fhe arofe 
quickly, and came unto him. Now Jefus was 
not yet come into the town, but was in that 
place where Martha met him. The Jews then 
which were with her in the houfe, and com- 
forted her, when they faw Mary, that fhe rofe^ 
up hafhily and went out, followed her, faying, 
She goeth unto the grave,^ to weep there. 
Then when Mary was come where Jefus was, 
and faw him, (lie fell down at his feet, faying 
unto him. Lord, if thou hadfl: been here, my 
brother had not died. When Jefus therefore faw 
her weeping, and the Jews alfo weeping which 
came with her, he groaned in the fpirit, and 

9' She g'jeih to the grave, ^r.] — It is no wonder that they thought her rifing up 
iohafte was to go to ths grave to weep, for Cliardin informs us, that the mourning 
in the Eaft does not confifl: in wearing black clothes, which they call an infernal 
lirds ; bat in great outcries, in fitting motionlefs, in being flightly diefied in a 
fe-rown or pale habit, in refufing to take any noiirifhment for eight days runnii>g, ?.s 
if they were determined to live no longer. Her ftarting up then with a fudd:n 
motion, who, it was expe<Sled, would have fat ftill without iVirring at all, and her 
going out of the houfe, made them conclude that it muft be to go to the giai^e to 
weep there, tl>ough (according to the modern Perfian ceremonial) it wanted five or 
fix days of the ufual time forgoing to weep at the grave; but the Jews pctiTibly 
might repair thither fooner than the Pcifians do.— Burder* 



[ ^99 ] 

Time, was troubled ; and faid. Where have ye laid ^''^ce. 

^"^""^ him ? They faid unto him, Lord, come and ^—i^ 
fee. Jefus wept.' Then faid the Jews, Be- 
hold how he loved him! And fome of thera 
faid, Could not this man, Vv^hich opened the 
eyes of the blind, have caufed that even this 
man fliould not have died? Jefus therefore 
again groaning in himfelf, cometh to the grave. 
It was a cave, and a Hone lay upon it. Jefus 
faid. Take ye away the ftone. Martha, the 
fifter of him that was dead, faith unto him, 
Lord, by this time he fiinketh; for he hath 
been dead four days.^- Jefus faith unto her. 
Said I not unto thee, that if thou wouldeft 
believe, thou fhouldeft fee the glory of God? 
Then they took away the (lone from the place 
where the dead was laid. And Jefus lifted up 
his eyes, and faid, Father, I thank thee that 
thou hafi: heard me : and I knew that thou 
heareft m.e always; but becaufe of the people 
which ftand by I faid zV, that they may believe 
that thou hail fent me. And v^hen he had thus 
fpoken, he cried with a loud voice, . Lazarus, 
come forth. And he that was dead came forth, 
bound hand and foot with grave-clothes ; and 
his face was bound about with a napkin.^ Jefus 
faith unto them, Loofe him, and let him go. 
Then many of the Jews which came to 
- Mary, and had feen the things which Jefus 
did, believed on him. But fome of them went 

' Jefin 'zuept.'l He fympathifed with Mary and with the Jews; vcr. 33. He 
was affcdled by the unbelief of fome 5 ver. 37. He compairionated the obftinate 
Jews. He reflefted on the miferies of human life.— Newcome. 

^ Four day^.'] In which time the vifage of the dead began to change in thofe 
countries, and all hopes of any return to life ceaf;;d. So Dr. Lightfoot, frdai 
Maimonides and the Talniudifh: *' They go to the fepulchres, and vifit the dead 
for three days, for fo lor>g the fpirit wanders about the fepulchre; but then they 
certify of the dead, for after three days his countenance is changed."— Whitby. 

3 A napkin.'] Sir J. Chardin, in his MS. tells us that fimply binding a nspicia. 
sbout th^iiead, is ufcd by the Mahommedans at this day.— Harmcr*. 



[ 200 ] 



Time, their ways to the Pharifees, ^nd told them Place. 

'""''^^^^ what things Jefus had done. Then gathered ^"^"^ 
the chief priefts and Pharifees a council, and 
faid, What do we? for this man doeth many 
miracles. If we let him thus alone, all men 
will believe on him; and the Romans fhall 
come, and take away both our place and nation. 
And one of them, named Caiphas, being the 
high -pried that fame year,* faid unto them. Ye 
know nothing at all: nor confider that it is 
expedient for us, that one man (hould die for 
the people, and that the whole nation peri(h 
not. And this fpake he not of himfelf : but 
being high-prieft that year, he prophefieds that 
Jefus fhould die for that nation : and not for 
that nation only, but that alfo he (hould gather 
together in one the children of God that were 
Mattered abroad. Then, from that day forth, 
they took counfel together for to put him to 
death. Jefus therefore walked no more openly 
among the Jews; but went thence into a 
country near to the wildernefs, into a city 
called Ephraim,^ and there continued with his c;ty cf 

difciples. Ephraim 

* liki b'igb-prkjl that fame year. "^ The high-prlefthood, by God's Inftitutior, 
was to continue foi the term of li/ej but when the power came into the hands of 
the Roman;, they changed them at their pleafure, and fo they came to be ac-^ 
counted fuch by years. Yet, becaufe this was done by a power which they could 
not refill, and the high-priefthood li ill continued in the line of Aaron, Chri ft him- 
felf owns his power.''--'Whitby. 

S He propheJied.\ He is faid to prophefy, not that he defigned to foretell that 
Chrirt was to fuft'er upon that account, but becaufe God fo over-ruled his tongue as 
that he iliould fpeak of the expedience of procuring our Saviour's death, in fuch 
words as might be accommodated to the defiga of God in giving up our Saviour to- 
the deaih.— Whitby. By prophefying, I underftand declaring the event, which 
was in a peculiar manner the office of the prieCc to do, when he was enquired of, or 
when God was enquired of by him, concerning any important matters under deli- 
beration.— —Lardner. 

^ Ephraim.'^ Jofephus (in Bell. Jud. iv, Oj 9) fays, that when Vefpafian 
marched from Cefarea towards Jerufalem, and had afcended into the mountainous 
parts, he tjook among others '■* the little towns of bethel and Ephraim."--- 
Bilhop Pearcc. 



C 201 J 

'v\rt^t: ^,\m, Christ enters Judea, The Phari" pJ^c 
^p^ sees question him much respecting the ^""^^ 
33.' leg a lity of repudia ting a wife . 

Between h ^^^ j^. ^,gj^g ^^ p^^g^ ^^^^ \'^htn JcfuS had Judea, 

o?the^ finifhed thefe fayings, he departed from Gali- 
Dedica- lee, and came into the coafts of Judea, beyond 
tion, and Jordan: and great multitudes followed him; 

paffot-er. ' ^"^ ^^ ^^ "^^^ ^"^^^ ^^ taught them again, 
and /"he healed them there. 

The Pharifees alfo came unto him, tempt- 
ing him, and faying unto him, Is it lawful for 
a man. to put away his wife for every caufe? 
And he anfwered and faid unto them, Have 
ye not read that he which made the?n at the 
beginning, made them male and female ? and 
laid, for this caufe ihall a man leave father and 
mother, and (hall cleave to his wife : and they 
twain fhall be one ficfh. Wherefore they are 
no more twain but one flefh. What therefore 
God hath joined together, let not man put . 
afunder. They fay unto him. Why did 
Mofes then command to give a writing of di- 
vorcement, and to put her away ? He faith 
unto them, Mofes, becaufe of the hardnefs of 
your hearts, fuffered you to put av»^ay your 
wives: but from the beginning it was not fo. 
And I fay unto you, Whofoever (liall put . 
away his wife, except it be for fornication, and 
ihall marry another, committeth adultery; and 
whofo marrieth her which is put away, 
doth commit adultery. His difciples fay unto 
him, If the cafe of the man be fo with his wife, 
it is not good to marry. But he faid unto 
them, All men cannot receive this faying, fave 
they to whom it is given. For there are fome 
eunuchs, which were fo born from their mo- 
thef's womb: and there are fome eunuchs, 
which were made eunuchs of men : and there 

** Matt. xix. I, 2» * Mark X. i, * Matt, xix. 2— la. 
D D 



[ 202 ] 



C?( 



Time, be eunuchs, which have made themfelves eu- p^ 
'*^'^*' nuchs for the kingdom of heaven's fake. He ^"^^^"^ 
that is able to receive //, let him receive itj^ 

§.104. Christ lays his hands upofi little 

children^ ayid blesses them. 

A. D. X Then were there brought unto him little J"'^^^* 

33- children, that he (hould put his hands on them, 

thefeaft^?^^ pray; and the difciples rebuked them. 

of the But Jefus faid, Suffer little children, and for- 

Dedica- bid them not to come unto me : for of fuch 

Se"' df ^^ the kingdom of heaven. " Verily I fay 

raffover. uuto you, Whofocvcr fhall not receive the 

kingdom of God as a little child, he (hall not 

enter therein. And he took them up in his 

arms, put ^/i hands upon them, and bleffed them. 

§. 105. Christ answers the rich young man j 
A. D. ^^^ ^^^ enquired of him, how he might 
33/ attain eternal life, ' Wk 

the feaft " ^"^ ^-^^^^ ^^ ^^^ S^"^ ^*^^*^ ^"^^ ^^ ^^y' Judca.^" 

of the there came one running, and kneeled to him^ 
Dedica- and afkcd him, Good Mafter, what (hall I do 
thT'^th'^*^^^^ "^^y inherit eternal life? And Jefus 
taffover. faid uuto him, Why calleft thou me good? 

* Matt. xix. 13, 14. "* Mark x. 15, 16. " Mark x. 17, 18. 

7 "Let hm receive it.'\ The exhortation of our Lord, at the concluiion of this 
vtxit^ tocontinency and a fingle life, muil be confidered with a view to the time 
at which it was given. The Chriftians, for a long period after the promulgation 
of their religion, were a perfecuted people, and perpetually changing their fituation, 
both to propagate the gofpel, and to fecnre themfelves during thofe calamitous 
fcenes of war and defolation, which foon fucceeded the departure of our Lord. A 
wife and family, in fuch a fituation, murt not only have been a very great embarrafl'- 
ment, but a moft powerful temptation to fin ; by inducing them to apoftatife from 
the profeflion of their faith, rather than be feparated by exile from the objefts of 
their affedlion. Other confiderations of this nature muft immediately induce us 
to acknowledge the propriety and humanity of this exhortation in "the text ; fee 
our Lord's pathetic condolehce in c. xxiv. v. 19. With the fame view, and for 
the fame reafons, did the Apoftle Paul fuggeft that advice contained In 1 Cor. vli| 
25—40. He wiihed his difciples to be as eafy and unembarraflcd as poffible iii 
the prefent diftrefs, and to attend upon the Lord without diftradiion. The truth 
of Chriftianity has fuffered much in many particulars, from an inattention to the 
difcriminations and peculiar circumftances of times and perfons.— Wakefield. 



[ 203 ] 

Tinw. there Is none good but one, that is God; *'but P'ac^* 
^'^"^^ if thou wilt enter into life, keep the command- ^^""^^ 
ments. He faith unto him, Which? Jefus 
faid, Thou (halt do no murder. Thou (halt 
not commit adultery. Thou (halt not (leal, 
Thou fhalt not bear falfe witnefs, Honour thy 
thy father and thy mother ; and, Thou (halt 
love thy neighbour as thyfelf. The young 
man faith unto him. All thefe things have I 
kept from my youth up : what lack I yet ? 
p Then Jefus beholding him, loved him, and 
(aid unto him, One thing thou lackeft : go thy 
way, fell whatfoever thou haft, and give to the 
poor : and thou fhalt have treafure in heaven : 
and come, take up the crofs, and follow me. 
And he was fad at that faying, and went away 
grieved, for he had great po(re(Iions. 

'' And when Jefus faw that he was very for- 
rowful, ""he faith unto his difciples, How hardly 
(hall they that have riches enter into the king- 
dom of God. And the difciples were afto- 
ni(hed at his words. But Jefus anfwereth 
again, and faith unto them, Children, how 
hard is it for them that truft in riches, to enter 
into the kingdom of God ? It is ea(ier for a 
cameP to go through the eye of a needle, than 
for a rich man to enter into the kingdom of 
God. And they were aftonifhed out of mea- 
fure, faying among themfelves, Who then can 
be faved? And Jefus looking upon them 
faith. With men // is impo(Hble, but not with 
God : for with God all things are po(rible. 

9 Then anfwered Peter, and faid unto him. 
Behold, we have forfaken all, and followed 

' Matt. xlx. lyr-zp* '' Mark x. 21, 22. ^ Luke xviii. 24. 
' JMark x. 23 — 27. * Matt. xix. 27— ^29. 

^ Eajier for a camel &c.'\ Rabbins, as well as Arabs, were accuftomed. In 
defcribing an impoflibility, or a high degree of improbability, to fay, *< It will npt 
happen before a camel, or an elephant, has crept through the eye of a needle.— 
Marfh's Tranflation of Michaelis. 



[^04 ] 

Time, thee: what fhall we have therefore? And P'ace 
Jefus faid unto them, Verily I fay unto you, ^""^^ 
that ye which have followed me in the re- 
generation, when the Son of man fhall fit in 
the throne of his glory, ye alfo fhall fit upon 
twelve thrones, judging the twelve trihes of 
Ifrael. And every one that hath forfaken 
houfes, or brethren, or fifiers, or father, or 
mother, or wife, or children, or lands, for my 
name's fake, fhall receive an hundred fold, and 
fhall inherit everlafting life. ^ And Jefus an- 
fwered and faid, Verily, I fay unto you, There 
is no man that hath left houfe, or brethren, or 
fiflers, or father, or mother, or wife,orchildren5 
or lands, for my fake, and the gofpel's, but he 
(hall receive an hundred fold, now in this time, 
houfes, and brethren, and fifters, and mothers, 
and children, and lands, with perfecutions ; 
and in the v/orld to come, eternal life. But 
many //:>^^ are firfl, fhall belaftjand thelaft,firfl. 
"For the kingdom of .heaven is like unto a 
man that is an houfholder, v4iich v^ent out 
early in the morning to hire labourers into his 
vineyard. And when he had agreed with the 
labourers for a penny a day, he fent them into 
his vineyard. And he went out about the 
third hour, and faw others ftanding idle in the 
market-place: and faid unto them, Go ye alfo 
into the vineyard, and whatfoever is right, I 
will give you. And they went their way. 
Again he went out about the fixth and ninth 
hour, and did likewiie. And about the ele- 
venth hour he went out, and found others 
fianding idle, and faith unto them. Why fland 
ye here all the day idle? They fay unto him, 
JSecaufe no man hath hired us. He faith unto 
them, Go ye alfo into the vineyard, and what- 
foever is right, that fhall ye receive. So when 

* Mark x. 29 — 31, " Matt. xx. i«--i6. 



r 205 ] 

Time, even was come, the lord of the vineyard faith Place. 

^""^f^ unto his fteward, Call the labourers, and give '"^'^'^^^ 
them thein hire, beginning from the laft unto 
the firft. And when they came that were 
hired about the eleventh hour, they received 
every man a penny. But when the firft came, 
they fuppofed that they fhould have received 
more, and they likewife received every man a 
penny. And when they had received it^ they 
murmured^ againft the good man of the houfe; 
faying, Thefe laft have wrought but one hour, 
and thou haft made them equal unto us, which 
have borne the burthen and heat of the day. 
But he anfwered one of them and faid, Friend, 
I do thee no wrong : didft thou not agree with 
me for a penny ? Take that thine zV, and go 
thy way : I will give unto this laft even as unto 
thee. Is it not lawful for me to do what I 
will with mine own ? Is thine eye evil,' becaijfe 
I am good ? So the laft ftiall be firft, and the 
firft laft,^ for many be called, but few are 
cfiofen. 

§. 106. Christ, whilst going up to Jerusa^ 
lem, predicts to his disciples, what would 
befal him there, 

^^ P^ ^ And they were in the way going up to Je- Judea. 
33. rufalem: and Jefus went before them: and 

^ Mark k. 32, 33. 

9 They murmiired.'\ It has been thought ty ibme, that the difcontented la- 
bourers, who came firft into the vineyard, were defigned to reprefent the Jews^ who 
could not behold with temper the Gentiles, io lately received into God's favour, 
admitted to equal privileges in the Gofpei with themfelves. — Wakefield. 

' Is thine eye eviL'] An Hebrew phrafe for an envious or malicious perfon : fee 
Deut. XV. 9; Prov. xxiii. 6 5 Sec. As the eye, without an epithet, is often ufed 
in that language to reprefent pity, kindnefs, or fenfihility j fee Deut. xiii. 8 ; Pf, 
xxxiv. i6j &c. The former metaphor may have been taken from a defedtive or 
diftemp^red eye, which fees objedls in a wrong view, and in falfe colours. The 
eye was figuratively employed to denote iirnilar affedions of the mind by claffical 
authors. — Wakefield. 

* So tke hfljhull befirfl, and the firfl laft.'\ Thus the Gentiles will be firft, 
and the Jews, who rejeft the gofpei (becaufe its benefits arc propofed to the Gen- 



[ 206 j 

Time, they were amazed, and as they followed, they Pi^^^- 
Betwsen W€re afraid. And he took again the twelve, '-'^'^ 
the feaft and began to tell them what things (hould 
«>f the happen unto him : faying^ Behold, we go up 
Sn^ and ^^ Jerufalem, ^and all things that are written 
the 4th by the prophets concerning the Son of man 
J^^^^-fhall be accomplifhed ; -for he Ihall be be- 
trayed unto the chief- priefts, and unto the 
fcribes, and they fhall condemn him to death i^ 
and fhall deliver him to the Gentiles to mock 
and to fcourge, and crucify him: and the third 
day he (hall rife again. "And they underftood 
none of thefe things : and this faying was hid 
from them, neither knew they the things that 
were fpoken. 

§. 107. The ambitious request of James, 
and John. 

A, D. ''Then came to him the mother of Zebe- Judes, 
Be^w'en ^^^'^ children"^ with her Tons, worfhipping hhn^ 
tfeefeaii^^^ defiring a certain thing of him. And Yz 
of she faid unto her, What wilt thou ? She faith 

y Luke xvlii. 31, 32. ^ Matt. xx. 18, ig. ■ Luke xviii. 34. 

'^ Matth. XX. 20 — 28. 

ttetj) will be lafl. The Jews, I fay, v/111 rejedl the gofpel j for my kingdom re- 
aem'oles a royal banquet, to which many are invited, but few are the guefts of 
whomi tlieking approves. — Nev/come. 

3 Camhn-.n him to death. '\ This is the third notice recorded by Matthew, already 
gtven by our Lord to his twelve difciples*of his approaching fufterings and death 
air jerufalem. He was willing to imprefs forcibly this momentous truth upon 
tbeir minds; not only to prepare them in fome meafure for the awful and unex- 
pe£led event in c^ueftion, but to convince them hereafter of his fupernatural know- 
le<Jge of futurity J that v/hen they refledled that he had told them before of thefe 
things, tiiey might be perfuaded of the divinity of his character, and the truth of 
his pietenfions. to be the Anointed of the Lord.— Wakefield. 

4 The mother pf Zebeetee's (hildren.'] i. e. Salome. Grotius obferves, that 
James and John had probably informed their mother of the honour refer ved for 
them,, "to lie itpon thrpiies, judging the tribes of Ifrael ;" (ch. xix. 28.) And 
tbeir admiflion to a vi(?w of our Lord's transfiguration, to the exclufion of all the 
other difciples, except Peter, might have contributed to fill them with unreafonable 
ideas of their own conf^quence, and eftimation with tbeir Mafter. 



[ 207 ] 

Time. uiT^to him, Grant that thefe my two fons may Pia<^^- 
Dedk^- fit, the one on thy right hand, and the other '"""'^ 
tion and on thy left, in thy kingdom. But Jefus an- 
the 4th fwered and faid, Ye know not what ye afk. 
'^'^^"' Are ye able to drink of the cup tliat I fhall 
, drink of, and to be baptized with the baptifm 
that I am baptized with ? They fay unto him. 
We are able. And he faith unto them. Ye 
fliall drink indeed of my cup,^ and be baptized 
with the baptifm that I am baptized with: 
but to fit on my right hand, and on my left, 
is not mine to give, but it fiall be given to them 
for whom it is prepared of my Father. And 
when the ten heard zV, they were moved with 
indignation againft the two brethren. But 
Jefus called them unto him^ and faid, Ye know 
that the princes of the Gentiles exercife do- 
minion over them, and they that are great 
exercife authority upon them. But it fhall 
not be fo among you : but whofoever will be 
great among you, let him be your minifter. 
And whofoever will be chief among you, let 
him be your fervant. Even as the Son of 
man came not to be miniftered unto, but to 
minifter, and to give his life a ranfom for many. 

§ . 1 08 . Christ restores sight to blind Barti" 
mceus near Jericho, 
A. D. c And they came to Jericho ; and as he went jerkb^ 
g 5^* out of Jericho with his difciples, and a great 
the'feaft number of people, blind Bartimaeus, the fon 
of the of TimsEUs, fat by the highway fide begging. 

, <= Mark x. 46^ 

5 Tcjhall drink indeed, &"*<?•] Figurative expreflions for afflidion and fufTcring. 
This prediction ol' our Saviour, declaring that James and John would undergo 
affliftions and perfecution in the caufe of religion, like hirafelf, we linow to have 
been fulfilled. For it is written, <* Herod killed James, the brother of John, 
with a fwoid j" A£ts xii. 2. And again ; John partook of the affli<a:ionsof Jefus 
Chrift, in being baiufhed to the ifland of Patmos for the word of Godj Rev. 
i. 5,— .Wakefield. . 



[ 208 ] 

Time. dAnd hearing the multitude pafs by, he adced Place. 
■^^^ what it meant; and they told him that Jefus of ^^"'^ 
tion,and Nazareth pafled by. ^And he began to cry 
paffoter. °"^5 ^"^ %» J^^"s, thou fon of David, have 
mercy on me. And many charged him, that 
he (hould hold his peace : but he cried the 
more a great deal, Thou Son of David, have 
mercy on me. And Jefus ftood ftill, and com- 
manded him to be called: apd they call the 
blind man, faying unto him, Be of good com- 
fort, arife; he calleth thee. And he calling 
away his garment,^ rofe, and came to Jefus. 
And Jefus anfwered and faid unto him, What 
wilt thou that I (hould do unto thee ? The 
blind man faid unto him. Lord, that I might 
receive my fight. ^ So Jefus had compaflion, 
° and faid unto him. Receive thy light : thy 
faith hath faved thee. And immediately he - 
received his light, and followed him, glorifying 
God. And all the people, when they faw z>, 
gave praife unto God. ''And Jefus entered 
and palTed through Jericho. 

§. 109. Christ visits Zaccheus, the chief 
of the publicans. 
A. D. 'And behold there was ^i man named Zac- Nearje- 
33* cheus,7 which was the chief among the pub- rufaiem* 
Between, j-j^gj^g^ and he was rich. And he fought to fee 

oiih& J^^"^> ^^^^° ^^ ^^^> *^^^ could not for the 
Dedica- prefs, becaufc he was little of ftature. And he 
tion,andi-an bcforc, and climbed up into a fycamore- 
pafibter. ^rcc, to fee him : for he was to pafs that way. 

** Luke xviii. 36— 3S. * Mark x. 47 — 51. ^ Matt. xx. 34. 

^ Luke xviii. 42, to the end. ^ Luke xix. I. ' Luke xlx. 2—28. 

^ And he cafiing a'way his garment.'] i. e. His upper garment. This Was of 
ccnfiderable dimenfions, and enveloped the whole body. In thole hot countries, 
they threw it afide when they were at work, or ploughing in the field. — Wakefield. 

7 Named Zaccheus.'] He was a fupervifor or fuperior officer over the publicans 
who were at Jericho. He feems to liave been a Jew by religion. See ver. 6. 



C 209 ] 

Time. And when Jefus came to the place, he looked Place. 

^"'^ up and faw him, and faid unto him, Zaccheus, * """^ 
make hade, and come down : for to-day I muft 
abide at thy houfe. And he made hafte, and 
came down, and received him joyfully. And 
when they law it, they all murmured, faying. 
That he was gone to be a gueft with a man 
that is a fmner. And Zaccheus ftood, and 
faid unto the Lord, Behold, Lord, the half of 
my goods I giye to the poor: and if I have 
taken any thing from any man by falfe accu- 
fation, I reftore him four-fold. And Jefus faid 
unto him. This day is falvation come to this 
houfe, forfomuch as he alfo is the fon of Abra- 
ham, For the Son of man is come to feek 
and to fave that v^hich was loft. 

And as they heard thefe things, he added^ 
and fpake a parable ; becaufe he was nigh to 
Jerufalem, and becaufe they thought that 
the kingdom of God (hould immediately ap- 
pear. He faid therefore, A certain nobleman^ 
went into a far country to receive for himfelf 
a kingdom, and to return. And he called his 
ten fervants, and delivered them ten pounds^ 
' and faid unto them. Occupy till 1 come. But 
his citizens hated him, and fent a meffage after 
him) faying. We will not have this man to 
reign over us. And it came to pafs, that 
when he was returned, having received the 
kingdom, then he commanded thefe fervants 
to be called unto him to whom he had given 
the money, that he might know how much 
every man had gained by trading. Then came 
the firft, faying, Lord, thy pound hath gained 

^ j4 certain mbUman.'^ Our Lord manifeftly alludes to the cafe of Archelaus, 
who went t > Rome Co folicit the Emperor that he might be reinftated in his facher*s 
kingdom; and the Jews fent an arribaflaj^e after him, to" petition and plead againft 
him. But however he was confirmed in the kingdom of Judea; and whcii he re- 
turned, took ample vengeance of his enemies and oppofers. |of. Ant. xviji 
J3, ed. Hudfon.^-k^Nswcome. t, , 

E E 



i: 210 J 

flme. ten pounds. And he faid unto him, Well, p^^c? 



''^^^^^^ thou good fervant : becaufe thou haft been 
faithful in a very little, have thou authority 
over ten cities. And the fecond came, faying. 
Lord, thy pound hath gained five pounds. 
And he faid likewife to him. Be thou alfo over 
five cities. And another came, faying. Lord, 
behold, here is thy pound, which I have kept 
laid up in a napkin : for I feared thee, becaufe 
thou art an auftere man ; thou takeft up that 
thou layedft not down, and reapeft that thou didft 
not fow. And he faith unto him, Out of thine 
own mouth will I judge thee, thou wicked fer- 
vant. Thou kneweft that I was an auftere 
man, taking up that I laid not down, and 
reaping that I did not fow. Wherefore then 
gaveft not thou my money into the bank, that 
at my coming I might have required mine own 
with ufury ? And he faid unto them that ftood 
by. Take from him the pound, and give // to 
him that hath ten pounds. ( And they faid unto 
him. Lord, he hath ten pounds.) For I fay 
unto you. That unto every one which hath 
ihall be given ; and from him that hath not, 
even that he hath fliail be taken away from him. 
But thofe mine enemies which would not that 
I ftiould reign over them, bring hither, and flay 
/^^w before me. And when he had thus fpoken, 
he went before, afcending up to Jerufalem. 

§. 110. Christ comes to Bethaiii/, six days 

before the Passover. 

A. D. " And the Jews' paflbver was nigh at hand : 

33' and many went out of the country up to Jeru^ 

Nigh falem before thepaffover, to purify themfelves.^ 

\&Go\lt. Then fought they for Jefus, and fpake among 

' themfeives as they ftood in the temple, What 

^ John xi. 55, to the end. 

7 to purify, themfehes.'] From fomc legal defilement j or to perform fome 
vow. Compare Ails xxi. 23. 



[ 211 ] 

Time, tjiinkye, that he will not come to thefeaft? PJ*^ 
'-^^'^ Now both the chief-priefts and the Pharifees ^'^'^ 
had given a commandment, that, if any man 
knew where he were, he fhould (liew /7,. that 
they might take him. 
Six days ^Then Jefus, fix days before the paflbver, Bethany 
beiore Came to Bethany, where Lazarus was which 
the 4th had been dead, whom he raifed from the dead. 
paffover. ^ Much people of the Jews therefore knew that 
he was there ; and they came not for Jefus' 
fake only, but that they might fee Lazarus alfo, 
whom he had raifed from the dead. But the 
chief-priefts confulted that they might put 
Lazarus alfo to death ; becaufe that by reafon 
of him many of the Jews went away, and be- 
lieved on Jefus. 

§. 111. Christ's frimnphant progress to^ 
wards^ ajid entrance into Jerusalem^ 
The transactions there, 

Pive " On the next day much people that were 

days be- come to the feaft, when they heard that Jefus 
fore 4th vvas coming to Jerufalem, took branches of 
paffover. pai^n-trees, and went forth to meet him. 

"And it came to pafs when he was come Beth» 
nigh to Bethphage and Bethany, at the mount page, 
called The mount of Olives, he fent two of his ^^'j'*""^* 
difciples, faying, Go ye into the village over Mount 
againft you ; in the which at your entering ye Olivet, 
fhall find a colt tied, whereon yet never man 
fat : loofe him, and bring him hither. And if 
any man afk you, Why do ye loofe him? thus 
lliall ye fay unto him, Becaufe the Lord hath 
need of him. And they that were fent went 
their v/ay, and found even as he had faid unto 
them. And as they were loofing the colt, the 
owners thereof faid unto them. Why loofe ye > 
the colt I And they faid, The Lord hath need 
of him. And they brought him to Jefus : and 

' John xii. I, ^ Johnxii. 9 — 11. " John xii, 12, 13, ° Luke xix. 29—35. 



[ 212 ] 

Time, they caft their garments upon the colt, and P'ace. 

^^^^''^ they fet Jefus thereon ; ''as it is written, Fear ^^!^ 
not, daughter of Sion; behold, thy King Bethany, 
cometh, fitting on an afs's coh.s Thefe things and the 
underftood not his difciples at the firft: but ^'^'"''^^ 
^vhen Jefus was glorified, then remembered l^ 
they that thefe things were written of him, and onvet, 
thai they had done thefe things unto him. The 
people therefore that was with him when he 
called Lazarus out of his grave, and raifed him 
from the dead, bare record. For this caufe the 
people alfo met him, for that they heard that 
he had done this miracle. *" And many fpread 
their garments in the way: and others cut 
down branches off the trees, and ftrawed 
them in the way. "-And when he was come 
nigh, even now at the defcent of the mount of ^^^^^ ^^ 
olives, the whole multitude of the difciples Mount 
began to rejoice, and praife God with a loud oUvet, 
voice, for all the mighty works that they had 
feen; 'and cried, Hofannahj^ Blefled is the 
King of Ifrael, that cometh in the name of the 
Lord. * Blefled be the kingdom of our father 
David, that cometh in the pame of the Lord 5 , 
Hofannah in the higheft. "And fome of the 
Pharifees* from among the multitude faid unto 

* The pharifees therefore faid amongft chemfelves,. Perceive yt how ye prevail 
nothing ? Behold, the woib is gone after him. John xii. ig. 

^ John xii. 14-— 18. *» Mark xi. 8, ' Luke'xix. 37. * John xii. 13. 
^ Mark xi. lb. " Luke xix. 39 — 44. 

^ ^n afs^s fo//,] An afs was the ufual fublHtute for the horfe in Judea ; Exod, 
XX. 17; Luke xiii. 15; xiv. 5; on which magiltrates and thofe of the royal 
houlTiold Ibrmeriy rode} judges v. lo; 2 Sam. xvi. z. ** Tiiere is a race of 
aomeltic afles, not uncommon in Arabia, which are probably fuperior to all others; 
as well for their beauty and vivacity, as for their certain and ea(y pace. An afs 
of this kind will coft from 6co to 7C0 livres. The MouUahs, and diftinguilhed 
men of letters, efpecially when old, ufed commonly to ride on them."— Newcomc, 

9 Hofannah.'] This word feems to be an abbreviated and corrupt pronun- 
ciation of two Hebrew ones, mcdrnm fu've, and «ow, ox I befeecb\ both which 
words are found in Ff. ex vim. 2.5; and probably we:e borrowed horn thence, and 
became a cullomary acclamation upon fokmn occafions, but fliortencd (as isnot^ 
an ufual) iii the mouths of the common people.*— 'Biftop Pcarcc, 



[ 213 ] 

Time, him, Mafter, rebuke thy difciples. And he Place. 
anfwered and faid unto them, I tell you, that * "^ ' 
if thefe fhould hold their peace, the (tones 
would immediately cry out. And when he gg^^g^^ 
was come near, he beheld the city, and wept the de- 
over it : faying, If thou hadft known, even fcent of 
thou, at leaft in this thy day, the things zuhich Mount 
helofjg unto thy peace ! ' but now they are hid ^''^!.'^ 
from thine eyes. For the days (hall come upon ^utaiem. 
thee that thine enemies (hall caft a trench about 
thee,* and compafs thee round,^ and keep thee 
in on every fide, and (hall lay thee even with 
the ground, and thy children within thee : and 
they (hall not leave in thee one ftone upon 
another," becaufe thou kneweft not the time 
of thy vilitation 

" And when he was come into Jerufalem, Jerufa- 
all the city was moved, faying, Who is this ? ^^^' 
And the multitude faid, This is Jefus the 

* Matthew xxi. lO, ll. 

» Thy peace. J i.e. thy profperity. -S^/eOT, a part of the name of Jerufalem, 
fignlfies peace. See Hebrews vii. 2. 

* ^ trench about thee.] Jofephus gives an account of banks of earth thrown 
up by Titus, when he befieged Jerufalem; and trenches were a neceflary confe, 
quence of the earth's being thrown up to make thofe banks.— Bifhop Pearce. 

3 Comfafs thee round.'] Jofephus has given us a large account of the wall which 
Titus built round the whole city of jerufalem, when he was befieging it, and has 
traced out the feveral places through which it was carried on.— -Bifhop Pearce. 

* Onejione upon another.] It is not neceflary to underftand by this, that all the 
ftones in the foundations of the Temple, as well as in the fuperftrudlure, were to 
be removed, when the Temple was to be deftroyed by the Romans; an event to 
which this paflage prophetically alludes. That all the ftones which were above 
ground were removed, is what we are told by Jofephus, who fays that Titus, the 
Roman general, ordered his foldiers ♦* to dig up and demolifh the whole city and 
the Temple, except three towers, which he left ftanding, that pofterity might 
from them judge of what extent and ftrength the city had been." And he 
adds, " all the reft of the compafs of the city was fo levelled with the ground, by 
thofe who demoliftied it, that it was fcarcely to be believed that it had ever been 
inhabited." A paflage often quoted on this occafion out of the Taanith of Mai- 
monides, c. iv. 7, farther informs us, that the very foundations of the Temple 
were digged up, and that Terentius (called there Turnus) Rufus, a Roman com- 
mander, carried a plough over them, according to the Roman cuftom. See alfa 
Jerspi. jtXY). j8,— Bifhop Pearce. 



[ 214 3 / . 

Time, prophet of Nazareth of Galilee, y And the p''*'^'** 
^■^''^ blind and the lame came to him in the temple, ^-^^^"^ 
and he healed them. And when the chief- 
priefts and fcribes faw the wonderful things 
that he did, and the childrenV crying at ttie 
temple, and faying, Hcfanna to the Son of 
David; they were fore difpleafed. And faid 
unto him, heareft thou wliat thefe fay? And 
JeJus faith unto him, Yea; have ye never 
read, Out of the mouth of babes and fucklings 
thou hail perfe(Pced praife ? 

^ And there were certain Greeks^ among 
them that came up to worfnip at the feall. 
The fame came therefore to Fhilip, which 
was of Bethfaida of Galilee, and defired him, 
faying, Sir, we would fee Jefus. Philip coraeth 
and telleth Andrev*/ : and again Andrew and 
Philip told Jefus. And Jefus anfwered them, 
faying, The hour is come that the Son of 
man fhall be glorified.. Verily, verily, I fay 
unto you, Except a corn of wheat fall into the 
ground and die, it abideth alone; but if it die, 
it bringeth forth much fruit. He that loveth 
his life fhall lofe it ; and he that hateth his life 
in this world fliall keep it unto life eternal. If 
any man ferve me, let him follow me : and 
where I am, there ihall alfo my fervant be: if 
any man ferve me, him will my Father honour. 
Now is my foul troubled: and what fliall I 
fay ? Father, fave me from this hour : but 
for this caufe came I unto this hour. Father, 

y Matthew xxi. 14 — 16. ^ John xil. 20 — 36, 

S '^he cb'ildnn.'\ Rather, ihc fer'vantSf I. e. his difciples and followers. See 
ch. xiv. j 2 Mark xi. 95 Luke xii. 45} and xv. 26 j and xix. 39. 

^ Certain Greeks,] Thefe Greeks were perfons not circumcifed, not obferving 
the law of Mofes, as the Jews didj and therefore they were reckoned among iht 
}>eathens, ^nd among the Greek heathens, if they ufed the Grecian language and 
ciiiioms. Thefe profelyte Greeks are. fpaken of again in Aftsxvii. 4. The Jews 
tailed thefe Greeks ** Profelytes of the Gate," who came up to Jerufaleni to 
wor/liip.— Bi/iiop Pearce. 



{ ^15 ] 

Time, glorify thy name. Then came there a voice P'^--- 
^"^"^^ from heaven, y^rm^, I have both glorified />, *"^^'*^ 
and will glorify it again. The people there- 
fore that ftood by, and heard />, faid, l^hat 
it thundered. Others faid. An angel fpake 
to him. Jefus anfwered and faid. This voice 
came not becaufe of me, but for your fakes. 
Now is the judgment of this world : now fhall 
the prince of tliis world be caft out. And I, 
if The lifted up from the earth, will drav>^ all 
?mf2 unto me. This he faid, fignifying what 
death he fhould die. The people anfwered 
him. We have heard out of the law that Cbrift: 
abideth for ever; and how fayeft thou. The 
Son of man mufl be lifted up ? Who is this 
Son of man ? Then Jefus faid unto them. 
Yet a little while is the light with you : walk 
while ye have the light, left darknefs come upon 
you : for he that walketh in darknefs, knoweth 
not v^hither he gceth. W^hile ye have light, be- 
Heve in the light, that ye may be the children of 
light. Tjiefe things fpake Jefus and departed. 
*And now tlie eventide was come, he went 
out unto Bethany with the twelve : " and he B-^tii*-'^- 
lodged there. 

' But though he had done fo many miracles 
before them, yet they believed not on him: 
that the faying of Efaias the prophet might 
be fulfilled, which he fpake, Lord, who hath 
believed our report? and to wiiom hath the 
arm- of the Lord been revealed ?7 Therefoi-e 
they could not believe, becaufe Efaias had 
faid again. He h.ath blinded their eyes, and 
hardened their heart; that they fhould not fee 
with tkeir eyes, nor underftand with iJyei?' 
heart, and be converted, and I fhould heal 
them. I'hefe things faid Efaias, when he faw 

* Mark xi. II. ^ Matt. xxi. 17. * Joh.-i xii. 37, to the end. 

7 ^rwi of the Lord b3cn r^-re.-j/eJ.] From the natufe of the Orienta] dreis, t*:r 
arm when Itretched cut w.;s uuccvercd.-^Newcorae. 



[ 215 ] 

T;mp. his glory, and fpake of him. Neverthelefs P'ac?- 
among the chief rulers,s alfo many believed on ^^"^^^ 
him ; but becaufe of the x^harifees, they did 
not confefs him^ left they ftiould be put out of 
the fynagogue : for they loved the praife of men 
more than the praife of God. 

Jefus cried and faid, He that believeth on 
me believeth not on me, but on him that fent 
me: and he that feeth me, feeth him that fent 
me. I am come a light into the world, that 
whofoever believeth on me, fhould not abide 
in darknefs. And if any man hear my words, 
and believe not, I judge him not ; for I came 
not to judge the world, but to fave the world. 
He that rejefteth me, and receiveth not my 
words, hath one that judgeth him : the word that 
I have fpoken, the fame (hall judge him in the 
laft day. For I have not fpoken of myfelf ; but 
the Father which fent me, he gave me a com- 
mandment, what I fliould fay, and what Ifliould 
fpeak. And I know that his commandment is 
life everlafting ; whatfoever I fpeak therefore, 
even as the Father faid unto me, fo I fpeak. 

§. 112. Christ withers the Jig-tree ; and 

purges the Temple, 

Three "And on the morrow, when they were^°*^<=«" 

days be- ^ome from Bethany, he was hungry ; and fee- f„^f r"^ 

Paffover. ^"g ^ %-tree afar off, having leaves, he came, 'rfaiem. 

if haply he might find any thing thereon,^ and 

*• Mark XI. 12—17. 
^ Chief rulers.'] We know the names of two of them : Nicodemus and Jo- 
feph of Arimathea.— Bifhop Fearce. 

9 If haply be nnghtfr.d &€.] The law of Mofes mentioned in Deut. xviii. 
24, 25, allowed the Jews, when they pafled through a vineyard, or a field of corn, 
to gather grapes or corn for their prefent eating, but without carrying any part 
av'ay with thenn ; and this law the Jewlfii rabbins (as Bilhop Patrick fays in bis 
Commentary on the place) extended, as tlie reafon of the thing taught them to do, 
to olives alfo, figs, and all the common eatable fruits. And this ieems to be the 
fentiments of Jof. in Antiq. iv. 8,21, wlio, in reciting that law of Mofes, mentions 
ripe fruits in general, not grapes and corn only. His words are, ♦♦ Let not 



I 



[ 217 J 

Time, when he came to it, he found nothing but P'ace, 

^-'v^ leaves ; for the time of figs' was not yet. And **-^v-s^ 

Jefus anfwered and faid unto it, No man eat 

fruit of thee hereafter for ever.^ And his dif- . 

ciples heard it. 

And they come to Jerufalem: and Jefus Jerufi- 
went into the temple, and began to caft outj^'^'^j^^ 
them that fold and bought in the temple, and ^^^^' 
overthrew the tables of the money changers^ 
and the feats of them that fold doves : and 
would not fuffer that any man fhould carry 
any vefTel^ through the temple. And he 
taught, faying unto them, Is it not written, 
My houfe fliall be called of all nations the 
houfe of prayer ? but ye have made it a den 
of thieves. ^ And he taught daily in the tem- 
ple. But the chief- priefts, and the fcribes, and 
the chief of the people fought to deft roy him; 
and could not find what they might do : 
for all the people were very attentive to hear 
him. ^ And when even was come, he went 
out of the city. 

* Luke xix. 47, to the end. ' Mark xi. ig. 

pafTengers, (whether natives or ftrangers) be hindered from touching therlpe froits^ 
Let them be permitted lo fill themfelves with them, but not to carry any away."" 
Jefus therefore had a right to gather figs from this tree, if it had any upon U. But 
it has been queftioned, whether any ripe figs could beexpefted to be found on fig- 
trees at this time of the year : and that there were then ripe figs, will appear from 
the following confiderations. Jefus went up to this fig-tree on the nth day of the 
month Nifan, i. e. three days before the Pafibver, which was always on the 14th 
day of it. " On the morrow after the fabbath," which followed the Pafibver, the 
firft-fruits were to be offered to God in the temple. Lev. xxiii. 11. See " The 
Miracles of Jefus vindicated," part. iii. — Bi/hop Pearce. 

* The time offgs, fefc] i. e. the time of gathering them.— ^Bifhop. Pearce* 
^ No man eat fruit x)f thee, &fc.] Some cavillers at Chriftianity have made great 
objeftions to this miracle of our Saviour, and have afked, What right had he to 
deftroy this fig-tree? Now, it is fufficientto obferve, in anfwer to this'cavil, that 
the tree appears to have been' barren, and, therefore, of qo ufe to any one; and 
that it could hardly be private proper ty^ becaufe it grew in the high road.— 
Wakefield. 

3 Should carry any vejfel.] Jofephus, in his ad book againft Apion, faySj that 
*♦ It was not lawful to cany fo much as a veflel into the templcj" ch. vii. 

-F P 



[ 218 ] 

^^' §. 113. The 4tscipies remark to Christ that P'^^ce 
the fig 'tret is wither ed 

A. D. ^ g Ati6 in the morning as they paffed by, they ^^^^'^^" 
"^^^ Peter calling to remembrance, faith unto rufaiem. 



Bethany 



33- faw the fig-tree dried up from the roots. And .,„i j^l 
da s^be ^^^"^^ calling to remembrance, faith unto 
fore 4th ^^^y Mafter, behold, the fig-tree which thou 
pafTowr. Ciirfedft is withered away. And Jefus an- 
fwering faith unto them. Have faith in God. 
For verily I f^y unto you, that whofoever fhall 
fay unto this mountain,* Be thou removed, 
and be thou caft into the fea, and (hall not doubt 
in his heart, but Ihall believe that thofe things 
^hich hfe faith (hall come to piafs, he (hall have 
whatfoever he faith. Therefore I fay unto 
yOu, What things foever ye defire, when ye 
pfay, btlieve that ye receive thewy and ye (hall 
have ihem. And when ye ftand, praying, for- 
2:ive, if ye have ought againft any : that your 
F ather alfo, which is in heaven, may forgive 
you your tre(pa(rfes. But if ye do not for- 
give, neither will yoin* Father which is in 
heaven forgive your trefpaffes. 

§, iljt. Christ's discourse with the chief- 
priests, scribes, and elders, in the temple, 

33. »>And they come again to Jerufalem: and jerufa- 
Tiiree i 35 hc taught the people in the temple, and iemjti>e 
fo?e'^th F^^^^^ *^^ go^pelj "there tx)me to him the '^^^^p^^- 
i^iToir. thl^f-priefts, and the fcribes, and the elders, 

* Mark xi. 20—46. ^ Mark xi. 27. * Luke kx. i. 

. ^ Mark 3d. «7, to the end. 

* Say -uitto tins mountain. ^ It was a coaimon faying among the Jews, when 
they Intended to commend any one of their doftojs for his grcvit dextericy in folving 
difficult queftions, that '* hs was a rooter-up of mountains." In allufion to this 
aduge, Chrift tells his difciples, that " if they had faith, they might fay to a 
jnountain, Se thou removed, and be thou caift into the fea, and it fl:ould be done j" 
tliat is, in confirmation of the Chriftian faith, they ftiould be able to do the moll 
difficult things. As thefe words are not to be taken in a literal fenfe, fo they are 
likewife to be reftrained to the age of miracles, and to the apoftlcs, fince experience 
tdnvihces *is, tliat this Is no ordinary and standing ^ift belonging to the chutch- 
Wbitby in tec-tBurdc?. 



[ 219 ] 

Time, and fay unto him, By what authority doeft p^^m. 

""^^^^ thou thefe things ? and who gave thee this au- '•'^•^ 
thority to do thefe things ? And Jefus an- 
fwered and faid unto them, I will alfo afk of you 
one queftion, and anfwer n>€, and I will tell 
• you by what authority I do thefe things. The 
baptifin of John, was it from heaven, or of 
. men ? anfwer me. And they reafoned with 
themfelves, faying, If we (hall fay, From hea- 
ven, he will fay. Why then did ye not believe 
him ? But if we fhall fay, Of men, they 
feared the people: for all 7?i^n counted John, 
that he was a prophet indeed. And they an- 
fwered and faid unto Jefus, We cannot tell. ^ 
And Jefus anfwering faith unto them, Neither 
do I tell you by what authority I do thefe 
things. ' And he began to fpeak unto them 
by parables : "^ A certain man^ had two fons, 
and he came to the firft, and faid, Son, go 
work to-day in my vineyard. He anfwered 
and faid, I will not, but afterward he repented 
and went. And he came to the fjcond and 
faid likewife. And he anfwered and faid, I go^ 
fir ; and went not. Whether of them twain 
did the will of his father I 7'hey fay unto him, 
The firft. Jefus faith unto them, Verily I fay 
onto you, that the publicans and the harlots go 
into the kingdom of God before you. For 
John came unto you in the vt^ay of fi^hteouf- 
nefs, and ye believed him not: but the publi- 
cans and the harlots believed him. And ye 
when ye had k^rx it repented not ^terwardj 
that ye might believe him, 

IJ4arkxii. I. »" Matt. j^xi. 28—33. 

5 A certain vmn.'\ This parable, which is extremely applicable to the qafe of 
the Jews, 'Aiho reje£ted the gofpel, and to the Gentiles, who readily embraced it, 
h not mentioned by I^uke. This Evangelift thought, perhaps, that the preference 
here given to the fon, who repented an^ obeyed, might, have contributed to make 
riie Gentile high-minded, a&the Apoftle, with whom he was fo familiar, expreffea 
himfelf on a fimilar argument, Rom. xi. 18— 21-.— Wakefidd. 



[ 220 ] 

Time. Hear another parable : There was a certain P'^cc. 

^-'^"v^ houlholder, which planted a vineyard, and ^""'^^^ 
hedged it round about, and digged a wine prefs 
in it,^ and built a tower,' and let it out to huf- 
bandmen, and went into a far countrj\ '' And 
at the feafon he fent a fervant to the hufband- 
men, that they (hould give him of the fruit of 
the vineyard : but the hu{bandmen beat him, 
and fent him away empty. And again he fent 
another fervant : and they beat him alfo, and 
entreated 7;/w (hamefully, and fent /jw: away 
empty. And again he fent a third : and they 
wounded him alio, and caft him out. Then 
faid the lord of the vineyard, What (hall I 
do? I will fend my beloved fon: it may be 
they will reverence him when they fee him. 
Bwt when the hufbandmen faw him, they rea- 
foned among themfelves, faying. This is the 
heir : come, let us kill him, that the inheri- 
tance may be ours. So they caft him out of 
the vineyard, and killed him. What there- 
fore fhall the lord of the vineyard do unto 
them ? Hq (hall come and deftroy thefe huf- 
bandmen, and (hall give the vineyard to others. 
And when they heard zV, they faid, God for- 
bid. And he beheld them and faid. What is 
this then that is written. The (tone which the 
builders rejected, the fame is become the head 
of the corner : "" this is the Lord's doing, and 
it is marvellous in our eyes. Therefore fay I 
pntpyou. The kingdom of God (hall be taken 

^ Luke XX. 10 — 17. ° Matt. xxi. 42—44. 

* ^nd digged a ivlne-prefs in zV.] Wine-preffes, it (hould feem from feveral 
fcriptures, were not moveaile things. Sir J. Chardin found the wine-prefles in 
Perfia were conftrufted after the fame manner, being formed ♦* by making hollow 
places in the ground, lined with mafon's work }" they therefore dig their wine- 
prcfTes there. — Harmer. 

7 And built a tvwtr.'\ T'ley have retained thefe towers in the Eaft. So Mar- 
cus Sanatus relis us, " ihat the inhabitants of Ptolemais beat down the tonuers of 
their gard^ni to the ground." Sandys alfo fpeaks of numbers of them in-thf COi^R'; 
try between Jerufalein and Cethlehem.— Harmer. 



[ 221 1 

Time, from you, and given to a nation bringing forth Place- 
^^-v-o the fruits thereof. And whofoever (hall fall ^•''"*^*^ 
on this ftone, (hall be broken : but on whom- 
foever it Ihall fall, it will grind him to powder. 
J' And the chief-priefts and fcribes the fame 
hour fought to lay hands on him ; and they 
feared the people, for they perceived that he 
had fpoken this parable againft them. 

<i And Jefus anfwered,* and fpake unto them 
again by prabks, and faid, The kingdom of 
heaven is like unto a certain king, which made 
a marriage for his fon : and fent forth his fer- 
vants to call them that were bidden to the 
wedding: and they would not come. Again 
he fent forth other fervants faying, Tell them 
which are bidden, Behold, I have prepared my 
dinner,-' my oxen and my fallings are killed,^ 
and all things are ready: come unto the mar- 
riage. But they made light of zV, an<^ went 
their ways, one to his farm, another to his 
merchandife : and the remnant took his fer^ 
vants, and entreated them fpitefully and flew 
them. But when the king heard thereof^ he 
was wroth : and he fent forth his armies, and 
deftroyed thofe murderers, and burned up their 
city Then faith he to his fervants, The 
wedding is ready, but they which were bidden 
were not worthy. Go ye therefore into the 
high-waysj' and as many as ye fhall find, bid 

P Luke XX. 19. *i Matt. xxii. I — 14. 

^ y^rtfivered.l This word is ufed here after the Hebrew mannery without iia« 
plying a'prevhu: question ^ and fo in other places of the New Teftament. See 
alfo Exod. XV. 21 j Deut. xxv. 9 ; 2 Chron. xxxiv. 15, &c. Bifhop Pearce re*" 
fers to a fimiiar inftance. Jof. Antiq. vi. i 3, 2.— Wakefield. 

9 Dinner.'] This was the principal meal amongft the Jews, (See Luke xi. 37) 
as fupper was amongft the Romans. 

' Killed.'] Rather facrificed. It was cuftomary with the Jews always to jtf- 
crifce at a nueddingy as' appears from Jofephub's Antiq. IV. 8. -!t- Wakefield. 

* Go ye therefore into the bh^h-'wayi.'] Dr. Pococke fpcaks of the admiflion of 
^ yoor to the tables of the great in the Eaft, So io his account of a great enter- 



[ 222 ] 

Time, to the marnage. So thofc fcrvants went out ^J^cf- 
^^^""^ into the high-ways, and gathered together all as ^"^'"^ 
many as they found, both bad and good : and 
tJ^e wedding was fumifbed with guefts. And 
when the king came in to fee the gueds, he faw 
there a man which had not on a wedding gar- 
ment:^ and he faith unto him, Friend, how 
cameft thou in hither, not having a wedding 
garment? And he was rpeechlefs.+ ' Then 
faid the king to tlie fervants, Bind him band 
and foot, and take him away, and caft him into 
outer darknels: there (hall be weeping and 
gaafhing of teeth. For many are called, but 
few are chofen.s 

§. 115. Christ is questioned hy the Phari- 
sees^ Herodians, Sadducees, and a certain 
scribe, of the sect of the Pharisees, Jfe^ 
A,^D, ^jj^ return, puts a i^xiesiioji to the Phai^isees. 

Tijree ' Then went the Pharifees, and took counfel Jei ufa- 
days be- ^^y^ ^ j^gy might entangle him in his talk. And j!"" ' f ^ 
pafovcn they fent out unto him their difciples with the ^'"'^^'* 

"■ Matt. xxii. 15, 16. 

tainment, made by the governor of an Egyptian village, for the Cafhif Witli whom 
he travelled, he iays, " Tlis cuflom was for every one when he had done eating, to 
get up, to wafli his hands, and take a draught of waser, and io in a continual fuc- 
ceffion, till the poor cair.e in, and eat up all j for that the Arabs never fet by any 
thing that Is brought to table, fo that when they kill a iheep, they dreisjt all, call 
in their neighbours, and the/«or, and finiih every thing.— Harmer, 

3 A wedding garment.'] Jt was ufual for perfons to appear at marriage- feafts 
in a fjmptuous drefs, generally adorned with florid embroidery, as forae writers 
tell us j (fee Rev. xix. 2, and Dr. Hamiijond in loc.) but as it could not be ex- 
pe£led that travellers thus preffed in /houid themfelves be provided with it, we 
muft therefore conclude, not only from the magnificence of the preparations, to 
which we muO: fuppofe the wardrobe of the prince correfponded, but likewife from 
the foliowingxtrcu'mftance of refentment againft this gueft, that a robe was otfered, 
but refufed by him. — Burder. 

4 He 'rvatfpeecbhft.~\ -Rather, he 'wa% jlrvtc\ dumh,'—I)T. Scott. It was fuch 
a piece of hreivility and neglect, as a<fmittcd of no apology.— Wakefield. 

5 Mary are called, hut few arechofer.] i. e. Many are called to a' belief "of 
the gofpe! j hut few are the objeft of Chrift's final acceptance. 




Herodlans, » that they might take hold of hts P'^^"-"- 
words, that fo they might deliver him unto the ^-*"r^ 
power ami authority of the governor. And 
they afk:ed him, faying, ' Mafter, we know that 
thou art tru^j and teacheft the way of God in 
truth, neither careil thou for any ^7lan : for 
thou regarded not the perfon of men. Tell 
us, therefore, What thinkefi: thou ? Is it law- 
ful^ to give tribute unto Cefar, or not ? But 
Jefus perceived their wickednefs, and faid, 
Why tempt ye me, j'^ hypocrites? Shew me 
the tribute money. And they brought unro 
him a penny. And he faith unto them, Whofe 
/J this image and fuperfcription? They fay 
unto him, Cefar's. Then faith he unto them. 
Render therefore unto Cefar the things whicji 
are Cefar's; and unto God the things that are 
God's. " And they could not take hold of 
his words before the people: and they mar- 
velled at his anfvver, and held their peace, "and 
left him and went their way. 

The fame day came to him the Sadducees, 
which fay that there is no refurreition, and 
afked him, faying, Mafter, Mofes faid, If a man 
die, having no children, his brother Ihall marry 
his wife, and raife up feed unto his brother. 
Now there were with us feven brethren, and 
the firft: when he had married a wife, deceafed, 
and, having no iiTue, left his wife unto his bro- 

*= Luke XX. 20, 21. ^ Matt. xxii. 16 — 21. •• Luke xk. oo. 

* Matt, xx'ii, 22—29. 

^ Is it lawful ^cl For the Jews, whofe religious fyftem Wis theocracy, were 
of opinion, that liiey could not, confiftently with their uUegiance to God their kin^ 
comply with paying an acknowledgment of fubordination to an eart'ily tovereigc. 
Judas of Galilee was the firft who endeavoured to perfaade the Jews of the unlaw- 
•tulnefs of paying tribute to a foreign potentate. See Jof. Anc. xviii. i. and £. 
J. ji. 12, ed. Frob, The primitive Chriftians alfo entertained a fim'ilar perfualion,, 
and fondly thought, that their fubje£lion to Jefus Clirill exempted tlicm from aii 
•llegiance to the power of the magiftrate. This idea is the .proper clae to lead ub 
to a Tight underftanding of all thofe pafiages in theepiftolary wirings «f thr-*Nf;«r 
Te(lanifnf> which relate to civil government.— Wakefeid, 



C 224 ] 

Time. ther. Likewife the fecond alfo, and the third, PJace. 

^"''^^ unto the leventh. And laft of all the woman ^^^^ 
died alfo. Therefore, in the refurredion, 
whofe wife (hall Ihe be of the feven ? for they 
all had her. Jefus anfwered and faid unto 
them, Ye do err, not knowing the fcriptures,^ 
nor the power of God. ^ The children of 
this world marry, and are given in marriage : 
but they which fliall be accounted worthy to 
obtain that world, and the refurre(5^ion from 
the dead, neither marry, nor are given in mar- 
riage. Neither can they die any morej for 
they are eiqual unto the angels, and are the 
children of God, being the children of the re- 
furredtion. ''And as touching the dead, that 
they rife : have ye not read in the book of 
Mofds how in the bufh God fpake unto him, 
faying, I am the God of Abraham, and the 
God of Ifaac, and the God of Jacob ? He is 
not the God of the dead, but the God of the 
living: ye therefore do greatly err. ^ And when 
the multitude heard thisy they were aftonilhed 
at his do£trine. 

y Luke XX. 34 — 36. * Mark xii. 26, 27. * Matt. xxii. 33—36. 

7 Nar kmiulng thefcriptures.^ 2. f. not paying a due attention to what is faid 
and recorded in the fcriptures of the Oid Tcft. relative to this dodlrine. For it ts 
moft certain, that a Jew, who fincerely believed the law and the prophets, miglit 
infer from them the extreme probabiliry of a futuie ftate. Let us cpntemplate 
fome particulars upon this fubjedt. The tranflation of Enoch, without a regular 
termination of his life by natural difljlution, as it was underftood to be a reward 
of his virtue, (for it is recorded of him, rhat he walked with God) was at once an 
Unconteftible proof of God's regard for good men, and of a future provifion for 
them in another world. The tranflation of Elijah was a further corroboration of 
the probability of a future ftate. The pfalms and prophetic writings fpeak clearly 
of a life to come, and a flrate of retribution. The apocryphal fcriptures of the 
Jews exhibit this doctrine in the cleareft light, and prove it to have been firmly and 
generally believed by that people : who mult have collected this belief from the 
oid records of their nation. TheSadducees therefore ftood fingle in this refpe0> in 
oppofition to fafl:, the tenour of the fcriptures, and the general opinion ■ of' .thei* 
feliow- citizens. A belief of the refurredtion was a fundamental point of Jewifti. 
orthodoxv.*— VfakeSeld. 



[ 225 ] 

Time. But when the Pharifees had heard that he ^P|^ 
"^"^ had put the Sadducees to filence, they were ^^""^ 
gathered together. Then one of them, whicb 
was a lawyer, afked him a queftion, tempting 
him, and faying, Mafter, " which is the firft 
commandment of all ? And Jefus anfwered 
him, The firfl: of all the commandments zV, 
Hear, O Ifrael, T'he Lord our God is one 
Lord : and thou (lialt love the Lord thy God 
with all thy heart, and with all thy foul, and 
with all thy mind, and with all thy ftrength ; 
this is the firft commandment. And the fe- 
cond ij like,^ namely this, Thou fhalt love thy 
neighbour as thyfelf : " on thefe two command, 
ments hang all the law and the prophets.'* 
"And the fcribe faid unto him, Well, Mafrer, 
thou haft faid the truth : for there is one God, 
and there is none other but he : and to love 
him with all the heart, and with all the under- 
ftanding, and with all the foul, and with all the 
ftrength, and to love his neighbour as himfelf, 
is more than all whole burnt-ofFerings and 
facrifices. And when Jefus faw that he an- 
fwered difcreetly, he faid unto him, 'Thou art 
not far from the kingdom of God. 

^ While the Pharifees were gathered together, 
Jefus afked them, faying, What think ye of 
Chrift, whofe fon is he ? They fay unto him, 
Thefon of David. He faith unto them, How 

'' Mark xii. 28 — 31. *^ Matt. xxil. 40. "* Mark xii. 32 — 34. 

® Matt. xxii. 41, to the end. 

^ Andthefecordislike.'l Like it in utility and importance^ but inferior tS 
the formLT in dignity and rank, and pofterior to it; becaufe a true love and reve- 
rence of God is the only folid foundation of genuine benevolence to his creature 
man. — Wakefield. 

9 Uang all the law and the prophets.'] Thcfe v/ords allude to a cuftom, men-^ 
tioned by TertuHian, of writing the laws, and hanging them up in a public place> 
that they might be kzn by all the people. — Burder. The meaning of the pafTage 
is, " Love of God and benevolence to man are the fum and fubftance of true 
religion; are the only end of all the precepts of the law, and the Writings of the 
prophets} and comprehend the whole duty of man.-— WakefieJ^. 

G G 



[226] 

Time, then doth David in fpirit call him Lord, fay- P^ce, 
^"""^ ing, the Lord' faid unto my Lord, Sit thou "^^^^ 
on my right hand, till I make thine enemies 
thy footftooL If David then call him Lord, 
how is he his fon ?^ And no man was able to 
anfwer him a word, neither durft any man 
from that day forth afk him any more queftions* 

\ 116. Christ, in the hearing of his dis- 
ciples and the multitude^ in a dimiie 
strain of eloquence, reproves the Scribes 
and Pharisees, 

A. D. f Then fpake Jefus to the multitude, and to jerufa, 
33' his difciples, faying. The Scribes and the Phari- iem-,ths 

Three f^gg (-jj '^^ Mofes' feat. All therefore whatfoever Temple* 

^^Jg^ Jj^ they bid you obferve, that obferve and do; 

paffover. but do not yc after their works: for they fay, 
and do not. For they bind heavy burdens, 
and grievous to be borne, and lay them on 
men's (boulders; but they themfehes will not 
move them with one of their fingers. But all 
their works they do for to be feen of men: 
they make broad their phyla(Steries,3 and en- 
large the borders of their garments,* and love 

' Matt, xxiii. i, to the end. 

^ The Lord.] In the original (Pf. ex. i) it is Jehovah. But the Evangelift 
has adopted the verfion of the LXX. who, I fuppofe, could not venture to tranflate 
that word which every Jew regarded with the profoundeft reverence, and could not 
pronounce without danger of forfeiting his claim to a future ftate.— W^akefield. 

* Hiztf is he his fon f ] Our Lord was lineally defcended from David, and was 
therefore (in the Hebrew ufage of the term') his fon. But he was the MelTiah alfo, 
and by virtue of this pre-eminent office, David's Lord; becaufe he was conftituted 
** Lord both of the dead and living,'* at his afcenfion. , Rom. xiv. 9.— Wakefield, 

3i Their phylaBeries,] Thofe fentences of the law are fuppofed to have been taken 
from Exod. xiii. 2 — 11; Deut. vi. 4— 10 ; and xi. 13 — 22. The Jews bound 
the pbylafteries upon their foreheads and arms, as if commanded fo to do in Deut. 
vi. 8 ; and the Pharifees made them broader than other Jews did- Jofephus men- 
tions this as the cuftom of his nation, with regard to their arms.— Biihop Pearce. 

* Borders of their garment^.] Carrying to excefs the precept given Numbi 
XV. 3BJ Deut. xxii. 12; but regardlefs of the end for which it was given; 
Numb. XV. 39.— Ncwcome. 



' [ 227 3 

Time, the uppermoft rooms ^ at feafts, and the chief Time. 

^"^^ feats in the fynagogues, and greetings in the 
markets, and to be called of men, Rabbi, Rabbi. 
But be not ye called Rabbi, for one is your 
Mafter, even Chrift, and all ye are brethren. 
And call no man your father upon the earth : 
for one is your Father which is in heaven. 
Neither be ye called mafters : for one is your 
Mafter, even Clirift. But he that is greateft 
among you, (hall be your fervant. And who- > 
foever iliall exalt himfelf, (hall be abafed : and 
he that iliall humble himfelf, (hall be exalted. 
But woe unto you, Scribes and Pharifees, hy- 
pocrites ; for ye (hut up the kingdom of hea- 
ven againft men : for ye neither go \i\yourfdveSy 
neither fufier ye them that are entering to go 
in. Woe unto you, Scribes and Pharifees, 
hypocrites! for ye devour widows' houfes,^* 
and for a pretence make long prayer j there- 
fore ye (hall receive the greater damnation. - 
Woe unto you. Scribes and Pharifees, hypo- 
crites ! for ye compafs fea and land to make 
one profelyte, and when he is made, ye make 
him two-fold more the child of hell than your- 
felves. Woe unto you, ye blind guides, which 
fay, Whofoever (hall fwear by the temple, it is 

5 The uppermofi rooms.'] Rather, to lye ioiun jirfi upon the couches on which 
the Jews were ufed to repofe at their meals. *' At their feafts matters were coni- 
manly ordered thus: Three couches were fet in the form of the Greek letter H. 
The table was placed in the middle, the lower end whereof was left open to give 
accefs to fervants for fetting and removing the difties, and ferving the guefts. The 
other three fides were inclofed by the couches, whence it got the name of triclinhim. 
The middle couch, which lay along the upper end of the table, was therefore ac- 
counted the mofi: honourable place, and that which the Pharifees are faid particu- 
cularly to have afJedled." — Burder. 

^ Devour ividows' houfes.] Jofephus allows that the pharifees made an ill ufe 
fometimes of their charadler for piety, Alexandra, the^ widow of Alexander Jan - 
naeus, had for fome time the government of Judea. She, being a very religious 
woman, thought the Pharifees might be her bed counfellors ; but they abufing her 
fimplicity in this refpsft, (chough on other accounts fhe was a woman of very good 
capacity) got the management of all things into their own hands, condemned or 
acquitted, punifhed or rewarded, men according to their own pleasure j in a word, 
file governed others, the Pharifees governed her.— Lardner. 



Time, nothing : but wbofoever fhall fwear by the gold Place. 

^^^"^ of the temple, he is a debtor ! Te fools, and ^""^^ 
blind : for whether is greater, the gold, or the 
temple that fandifieth the gold ? And, Who- 
foever (hall fv^-ear by the altar, it is nothing: 
but whofoever fweareth by the gift that is 
upon it, he is guilty. Te fools, and blind: 
for whether is greater, the gift, or the altar that 
fandtifieth the gift ? Whoib therefore fliali fwear 
by tlie altar, fweareth by it, and by all things 
thereon. And whoio fhall fwear by the tem- 
pk, fweareth by it, and by him that dwelleth 
therein. And he that (hall fwear by heaven, 
fweareth by the throne of God, and by him 
that iitteth thereon. Woe unto you, Scribes 
and h'hafifees, hypocrites ! for ye pay tithe of 
mint, and anife, and cummin, and have omit- 
ted the weighiier matters of the law," judgment, 
mercy, and faith : thefe ought ye to have done, 
and not to leave the other undone. Te blind 
guides, which ilrain at a gnat, and fwallow a 
camel. Woe unto you, Scribes and Pharifees, 
hypocrites! for ye m.ake clean the outfide of 
the cup and of the platter, but within they are 

'' Weightier matters of the law.] That the corruption of the Jews is not at al} 
aggravatea here, is evident from the charafter given of thefe times, or of thofe 
very near them, by Jofephus himfelf, who was zealous for the honour of his 
country. *' Eleazer, (fay: he) the chief man among the Sicarii, (viiiaiiis that 
went with fhort Iwords concealed under their ciothes) was a delcendant of 
Judas, who had perfua.led not a few of the Jews not to enrol thsmfeives, when 
Cyrenius the cenlbr was fcnt into Judea; for then the Sicarii confpired againft 
all that were willing to fubmit to the Rorrrans. Ihey treated all fuch as publiq 
enemies; affirming they were no btttei than ftrangers, fince they fun^ndered to 
the Romans thofe privilei;es of theii nation, which ought to be precious to all Jews. 
But all :his was mere pretence, and given out with no other view than to cover 
theii cruelty and avarice. That wa^ indeed a time fruitful of all fores of wicked- 
refs among the Jews, fa that no evil whatever was left unpradljfed. It is impof- 
fible kr man to contrive any new wickednefs, which was not then committed. 
All were c:.rrupi in their private and public chirader ; they flrove to exceed each 
other in impiety toward God, and injuftice toward their neighbour. The great 
men opprelfed the people, and the people ftrcve to ruin them; the .*brmer were 
ambitious of dominion and i>ovver, the latter bad an ijifatiable thjrft of violence 
8i)d plunder.'' — Lardner, 



[ 229 ] 

Time, full of extortion and excefs. Thou hYmd Vhz- P'^w. 

^•'■'^ rifee, cleanfe firii that luhkh is within the cup 
and platter, that the outfide of them may be 
dean alfo. Woe unto you. Scribes and Pha- 
rifees, hypocrites ! for ye are like unto vv'hited 
fepulchres,^ which indeed appear beautiful out- 
ward, but are within full of dead mens bones, 
and of all uncleannefs. Kven fo ye alfo out- 
wardly appear righteous unto men, but within 
ye are full of hypocrify and iniquity. Woe unto 
you, Scribes and Pharifeesj hypocrites ! becaufe 
ye build the tombs of the prophets, and garnifh 
the fepulchres of the righteous. And fay. 
If we had been m the days of our fathers, we 
would not have been partakers with them in 
the blood of the prophets. Wherefore ye be 
witneiles unto yourfelves, tliat ye are the 
children of them which killed the prophets. 
Fill ye up then the meafure of your fathers. 
Ye ferpentSj ye generation of vipers, how can 
ye efcape the damnation of hell ? Wherefore, 
behold, 1 fend unto you prophets, and wife 
men, and fcribes: and y^w^ of them ye fhall 
kill and crucify, and fo7ne of them ye (hall 
fcourge m your fynagogues, and perfecute them 
from city to city. Fhat upon you may come 
all the righteous blood (bed upon the earth, 
from the blood of righteous Abel unto the 
blood of Zacharias, fon of Barachias, whom 
ye flew between the temple and the altar. 
V erily i fay unto you, All thefe things Ihall 
come upon this generation. O Jerufalem, 
Jerufalem, thou that killed the prophets, and 

8 Whiteajepulchres.\ The Jews efteemed, that a man contrafted a legal pol- 
lution by touching even the outfide of afepulchre ov grave; to guard againft which 
inconvenience, the Sanhedrim at ftated times fent out perfons to examine the 
oraves that were going to ruin, and by time or accident become fcarce diftinguifh- 
able, and to mark them with lime tempered with water. They did not mark 
thofe that were manifeft, (fays Maimonides) but thofe 'hat were doubtful or con- 
cealed. Thefe marks were renewed from time to time; for the weather, and 
grovyth of grafs and herbs, would foon efface themt— Townfon. 



[ 230 ] 

Time, ftoneft them which are fent unto thee, how often P'^ce. 

^""^"^^ would I have gathered thy children together, '-"^^'^ 
even as a hen gathereth her chicken under her 
wings, and ye would not. Behold your houfe 
is left unto you defolate. For I fay unto you, 
Ye (hall not fee me henceforth, till ye (hall fay, 
Blefled is he tliat cometh in the name of the 
Lord. 

§. 117. Christ prefers the widow's mite to 
the donation of the rich. 

A. D. ^And Jefus fat over againft the treafury,^ jerufa- 
II' and beheld how the people cafl money into the 'emj rhe 
T hree treafury, and many that were rich caft in Tempic, 
w ^th "^"^^' ^^^ there came a certain poor wi- 
paffover. dow, and (he threw in two mites, which make 
a farthing; and he called unto him his difciples, 
and faith unto them, Verily I fay unto you, 
that this poor widow hath caft more in, than 
all they which have caft into the treafury. For 
all they did caft in of their abundance: but (he 
of her want did caft in all that (he had, even 
all her living. 

*§. 1 17. Christ departing from the Temple^ 
for the last time, predicts its destruction. 
Sitting on the Mount of Olives, he ac- 
quaints four of his disciples with the signs 
ff his coming, to punish the Jews, and 
Three conclude the Mosaical dispensation. 

foT \h ^ ^"^ ^^ ^^ ^^"^ ^"^ °^ ^^^ temple, one of l^l^^ \l^^ 
vlLttu his difciples faith unto him, Mafter, fee what Temple. 

E Mark. xli. 41, to the end. ** Mark xlii. i,. z. 

5 The treafuty.'] u e. the cheji in which the treafure arifing from the offer- 
ings was kept. See 2 Kings xii. 9. From this paflage it appears that the cheft 
v,'3S placed in the temple (i.e. in one of the rooms there, John viii. 20) to receive the 
gifts of the worHiippers for the repairs, the charge of facrificcs, and for other ufes 
of the temple and itsfervice. Jofephusin Antic^. xlx. 6, i, mentions this chefl j 
and in his time, as probably in Jelus's, there were two chells placed there for 
this purpofe. — Biihop Pearce. 

* This Section comprifes fome of the more important portions of the whote 
New Teftament, with refpedl to the eindcKa wriich they rurniiTi of the //»;/(.■ of 



[ 231 J 

Time, manner of {lones,^ and what buildings are here J P'^c 
^1^^'^'^ And Jefus anfwering faid unto him, Seeft thou ' ^' 
thefe great buildings ? ' Behold, the days will 
come, in the which there fhall not be left one 
ilone upon another,^ that ihall not be thrown 
^own. 

* Luke XXI, 6. 

Chrijl'ianity . The pafTages It contains deliver predl^Ions of the utter deflruGIon 
of thecit;y and temple ot Jerufalem, and the fubveifion of the whole political con- 
iFitution of the Jews 5 they advert to many concomitantcircvimftances, both pre- 
vious and fubfequent to this great event j and enforce the whole with a particular 
declaration, that this fignal revolution in the Jewiih polity would tak-e place duTing 
the lives cff the prefent race of men— before that *' genei-adon pafied away, all thefe 
things" were to be fulfilled. Now we know, that all the particulars of this v«y 
extraordinary prediftion, were indeed accomplifhed in the moft full and circum- 
ftantial manner, from the unquefUonable authority of a celebrated hiftorian.— ■ 
Flavius Tofeph^is, a Jewifh writer, was a£tually prefent at the iiege of Jeru- 
falem by the Roman army under Titus ; and has given an elaborate and exaft 
detail of this catalboplie, in the fifth and fixth books of his Hiftory of the j€wiih 
war: a detail, the more valuable and worthy of credit, as the author was inti- 
mately engaged in that war, and was himfelf no inconfpicuous ailor in thoie 
aftedting fcenes of dillrefs and bloodfhed, which he has fo ftrikingly depidled. 
Whoever fhould have recourfe to the relation of Jofephus, after a careful perufal 
of the prophecy before us, and be at the fame time unacquainted with the real 
charader and fituation of that hiftorian, he would fuppofc his account to be that 
of a partial chronicler, accommodating his narrative, and the many incidental oh- 
fervations interfperfed through it, to the words of our Lord's predlftion, rather 
than the faithful hiftory of a writer, who, it is likely, had no knowledge of the 
gofpels, and mod certainly no zeal for the promotion of Chriftianity. This Sec- 
tion, therefore, rr^ay bejultly confidered as a moft decirive proof of the Divinity 
cfour Saviour's miflson, and tiie truth of Chriltianity in general: as a bulwark, 
againft which all the aflaults of infidelity will be in v.iin diredied, unlefs the very 
foundations of hiftoiical credibility be pievioufly undermined, and the moft: ac- 
knowledged principles of human teftimony can be proved altogether erroneous, 
umeafonable, and uuvvorthy of dependence. — Wakefield. 

* iVbat manner offionei."] Luke, in ch. xxi. 5, calls them " goodly ftonesj'" 
and Jofephus, in Antiq. xv. n, 3, fays, that the (lones, with which Herod bulk 
the temple, were " of a white and firm fubftance," and that ** every one of irhem 
was about twenty-five cubits in lenj;th, eight in heighth, and twelve in breadth, 
N. B. A cubit was almoft twenty-two inches of our meafure,— Bifhop Pearce. 

* Onejiotiis upon another,'] How exadly this part of our Lord's prediftion was 
fulfilled may be known from Jofephus. He fays, (Bell. Jud. vii. 1) Caefar orders 
tile foldiers to dig up the whole city and the temple; but to leave three of the 
higheft turrets ftanding; and a part of the wall, as a fecurity to the garrifon. 
But they fo entirely dug up and levelled all the reft of the city, that none who 
faw it, would think it to have ever been inhabited.'* Eleazar, in his auimateii 



[ 23^ ] 

T.me. k And as he fat upon the Mount of Olives Piac?. 

^•^^"^ over againft the temple,^ Peter, and James, and ^"^pj^ 
John, and Andrew, aflced him privately, Tell Mount 
us, when fliall thefe things be,4 and what Jhali of 
he the fign when all thefe things (hall be ful- Olives, 
filled ? And Jefus anfwermg them, began to 
fay, Take heed left any man deceive you. ' For 
many (hall come in my name, faying, I am 
Chrift: and (hall deceive many; and the 
time draweth near : go ye not therefore after 
them. But when ye (hall hear of wars, and 
commotions, be not terrified : for thefe things 
muft firft come to pafs, but the end is not by 

■'' Mark xiii. 3—5. ' Matt. xxiv. 5. *" Luke xxi. S— 11. 

fpeech to his countrymen, thus exclaims : *' Where is that great city, the me- 
tropolis of the Jewifh people, defended by fuch walls and fuch mighty towers? 
Where is that city, which wes thought to be inhabited by God ? It is torn up 
from its foundations; and the only memorial that remains of it, is the camp of 
its deftroyers, which is ftationed in the ruins.." — B°ll. Jud. vii. 44. A pafiage 
often quoted on this occafion from the Taanith of Maimonides, iv. 7, farther in- 
forms us, " that the very foundarions of the temple were digged up; and that 
T. Rufus, a Roman commander, carried a plough over them, according to the 
Roman cuftom. See Lightfoot on the place. — Wakefield. 

3 77-e Mount of OlhcSf ever agalnjl the Ten/pk.^ *' From this fpot," fays 
Cotovlcus in his Itinerarium, p. 265, '< the whole of Jerufalcm'wasfpread beforethe 
eye j and its fiituaticn, form, buildings, boundaries, and djfi-erent parts, diftin<5tly and 
individually (eei^; more efpeciaily Mount Moriah and Solomon's Temple, toge- 
ther with its fpacious area." 

* When Jhall thefe things bc?'\ The war began, as Jofephus tells us,, in the 
fecond year of the government of Geflius Florus, who iuccceded Albinus, fucceflbr 
of Fortius Fcftus, mentioned in the A£ts of the Apofties, in the month of May, 
in the I2th year of the Emperor Nero, and the 17th year of Agrippa, mentioned 
A^s XXV. and xxvi. that is, in the month of May, in the yearof our Lord 66. 
* The temple was burnt on the icth day of the month of Augufl-, (in the year of 
Chrift 70) the fdme day and month on which it had been burnt by the king of 
Babylon.' Which Jofephus repeats again afierwards. The city was taken on 
the 8th day of September, in the fecond year of the reign of Vefpafian, or the 
year of Chrift 70. That was ihe end of the fiege of Jerufalem, which began, as 
the fame author obferves feveral times, about the I4rh day of the month Nifan, 
or our April. The war therefore lafted four years and four months, computing 
from May 66, to September in the year 70; and the fiege la'fied abojit five 
months, conriputing from the I4rh day of April to the 8th of September in the 
year 70. If we carry on our computation to the taking of the cafrle of Maflada, 
which happened in the year 73, the war lafted feven years.-— Lardner. 



[ 2S3 ] 

Time, and by. Then faid he unto them, Nation PJ^cf-. 
(hall rife againft nation, and kingdom againft ' " ~ " 
kingdom : and great earthquakes (hall be in 
divers places, and famines, and peflilences : and 
fearful fights and great figns (hall there be from 
heaven :5 " thefe are the beginnings of forrows. 

" Mark xlii. 8. 

5 And fearful Jigbti and great Jtgm Jhall there be from bea'ven„'] Jofephus d«f- 
fciibes the prodigies that preceJed the deftrndion of Jerufalem in the following 
terms :— " Thus was this miferable people deceived by impoftors, who fpoke lies 
in tliename ofGou. But they did not attend nor give credit to thofe prodigies 
which evidently foretold their future defolation j but like men infatuated, who 
have neirher eyes to fee, nor minds to confider, they difregardcd the Divine de- 
nunciations. There was a ftar, a comet refembling a fword, which ftood over 
the city and continued for a year. And before the rebellion, and before the war 
broke out, when the people were come together in great multitudes to the feaft 
of unleavened bread, on the eighth day of the month oi April, at the ninth hour 
of the night, fj great a light fhone round the altar and the temple, that it feemed 
to be bright day; which light continued for half an hour. This to the unfkilfut 
feemed to be a good fign j but by the facred fcribes it was judged to portend 
what has fince happened. And at the fame fefd val a heifer, as fhe v/as led by 
the high-prieft co be facilficed, brought forch a lamb in the midft of the temple. 
Moreover, theeaftern gate of the inner court of the temple, which was of brafs, 
and very heavy, which was not without difficulty ftiut in the evening by twenty 
men, and refted upon a bafis armed with iron, and was fattened with bolts that 
went deep into the floor, which was made of one entire ftone, was feen to open of 
its own accord at the fixth hour of the night j whereupon they who kept watch 
at the temple, went to the captain and told him of it. He then came up thither, 
and not without difficulty had it fhut again. This alfo appeared to the vulgar 
a good fign ; as if thereby God opened to them the gate of happinefs. But the 
wifermen concluded that the fecurity of the temple v/as gone, and that the gate 
was opened for the advantage of their enemies; and they faid it was a fignal of 
the defolation that was coming upon them. J3efide thefe, a few days after that 
feftival, on the one-and-twentieth day of the month of May, there appeared 3 
wonderful phenomenon, almoft exceeding belief ; and the account of it might 
feein fabulous, if it had not been related by thofe who fawit, and if the following 
events had not been anfwerable to fuch figns : for before funfet chariots and troops 
in armour were feen carried upon the clouds, and furrounding cities. Arid at 
the feitival, which we call the Penteco!!:, as the priefts were going by night into 
the inner court of the temple, as the cuftom was, to perform their miniftrations, 
they firft felt, as they faid, a fhaking accompanied with a noife, and after that 
a found, as of a multitude, faying, 'Let us remove hence.' But, which is ftill 
more awful, there was one Jefus, fon of Ananus, of a low condition, and a coun- 
tryman, who four years before the war began, when the city enjoyed profound 
peace and flowing profperity, came up to the feftival, in which it is th^ cuftom 
{^ us all to make tabernacles, who on a fudden began to cry out in the templet 

H H 



[ 234 ] 

Time, o But before all thefe they Ihall lay their hands ^-'-^^ 

'"-"y^ on you, and perfecute you^ delivering you up to ^^^^r^' 

thefynagogues, and intoprifons, being brought 

before kings and rulers for my name's fake.^ 

And it fhalltum to you for a tefiimony. Set^ 

** Luke xxi, 12 — 15. 

* A voice from the eatt, a voice from the weft, a voice from the four winds, a 
voice againft, Jerufalem and the temple, a voice againft the bridegrooms and the 
brides, a voice againft the whole people.' This washisciy, as he went about boch 
by day and by night, in all the lanes of the city. Some of the chief men vvere 
offended at this ill-boding found, and taking him up, laid many ftripes upon iiim, 
and had him beaten feverely. Yet he faid not a word for himfelf, nor made any 
peculiar complaint to them that beat him; but went on repeating the fame worda 
that he had faid before. Hereupon the magiftrates, thinking it to be fomewhac 
more than ordinary, as indeed it, was, bring him before the Roman governor ; 
where he was whipped till his bones were laid bare. All which he bore without 
fheddjng any tears, or making any fupplications; but with a mournful voice at 
every .ftripe cried out, * Woe. to Jerufalem.' Aibinus, the governor, afked him 
who he was, and whence he came, and why he uttered thofe words. To all 
which he made no anfwer, but continued making his mournful denunciations to 
the city. Aibinus, thinking him to be mad, difmifled him. And thenceforward, 
to the. time of the war, he did not go to any of the citizens; nor was he (een. 
fpeaking to any; but only went on with his mournful denunciation, as if it had 
been his premeditated vow, * Woe, woe to Jerufalem.' . He did not give ill lan- 
guage to thofe who beat him, as many did frequently; -nor did he thank thofc 
who gave him food ; but went on repeating to all the doleful prefage. But efpe- 
cially at feftivals his cry was the loudeft. And fo it continued . for feven years 
and five months, without his growing hoarfc, or being tired therewith, till he faw 
his prefage fulfilled in the fiege; then he ceafed : for going round upon the wall, 
with his utmoft force he cried out, * Woe, woe, once more, to the city, and to the 
people, and to the temple.' And then at laft he added, < Woe, woe, to myfelf 
alfo.' At which inftant there came a ftone out of one of the engines that fmote 
him, and killed him immediately; and whilft he was uttering thefe mournful pre- 
fages he gave up the ghoft."— Lardner. 

^ Before kings and rulers for my name's fake,"] Tacitus confirms the truth { f 
thefe predi£llons of our Lord. He hasgiven a particular account of the fufferings of 
many Chriftians at Rome, before the defolations of Judea. In the 10th year of 
Nero,* the 64th of our Lord, there happened a great fire at Rome. Nero was fuf- 
pefted to have fet it on fire himfelf. " For fupprefiing that common rumour, 
Nero procured Others to be aceufed, and inflicted exquifite puniflimenrs upon thofe 
people, who were in abhorrence for their crimes, and were commonly known by 
the name of Chriftians." And he fays, that ** they were condemned, not fo 
much for the crime of burning the city, as for their enmity to mankind." ' Thiss 
Tacitus bears witnefs, not only to their undeferved fufferings, but alfo to the re- 
proaches they underwent, agreeably to what our bleffed Lord had faid^that *■' they 
vtould be hated cf all men for his name fake.'*— 'Lardner. 



[ ^35 ] 

Time, tie it therefore in your hearts not to meditate ^^^'^ 
^^^""^ before what ye (hall anfwer. For I will give ^"'^ 
you a mouth and wifdom, which all your ad- 
verfaries (hall not be able to gainfay nor refift : 
''And then (hall many be offended. ^Now 
the brother (hall betray the brother to death, 
and the father the fon, and children (hall rife 
up againft their parents, and (hall caufe them 
to be put to death. And ye Ihall be hated of 
all men for my name's fake: but he that (hall 
endure unto the end, the fame (hall be faved. 
•* But there (hall not an hair of your head perifh. 
' And many falfe prophets (hall rife, and (hall 
deceive many. And becaufe iniquity (hall 
abound, the love of many (hall wax cold. But 
he that ftiall endure unto the end, the fame (hall 
be faved. And this gofpel of the kingdom 
(liall be preached in all the world, for a witnefs 
unto all nations, and then (hall the end come. 
When ye therefore (hall fee the abomination of 
defolation, fpokenofby Daniel the prophet, 
(land in the holy place, (whofo readeth, let him 
underftand,) then let them which be in Ju- 
dea flee into the mountains. Let him which 
is on the houfe-top^ not come down to take 
any thing out of his houfe. Neither let him 
which is in the field, return back to take his 

P Malt. xxiv. lo. q Mark xiii. 12, 13. ' Luke xxi. 18. 
* Matt. xxiv. II — 18. 

7 On the boufc'top.'] This verfe cannot be properly underftood without attend- 
ing to the peculiar conftruftion of houies in the Eaft. Tiiey are all of the fame 
height, and aperfon may walk at the top of a range of buildings from one end to 
the other without inconvenience. It was cuftomary to go to the houle-top to 
enjoy the cool air, and to ofter up their devotions in recefles, conftruded tiiere 
for that purpofe. And houfes are built in Paleftine and the neighbouring coun- 
tries upon the fame plan at this day. A ftaircafe too is carried on the outlide from 
the top of the houfe to the bottom. See 2 Sam. xi. 2 ; If. xv. 3 j Matt. x. 27 j 
Afts X. 9; &c. The injtndion in this verfe is delivered in a figure, exprcflive 
of great cagerncfs and expedition; fo that if a man were walking on the roof of 
the houfe, he was direfted to go ftraight forwards, until he got out of the cityj 
and not to delay even to go down into the houfe to take the moft neceflary arti- 
cles of food or raiment for his flight. — Wakefield. - , -i 



[ 236 ] 

Time, clothes. » For thefe be the days of vengeance, Piaoe. 

'^•"^^ that all things which are written may be ful- ^^"'''^ 
filled. ^ And woe unto them who are with 
child, and to them that give fuck in thofe days ! 
But pray ye that yourilight be not in the winter,* ! 

' Luke xxi. 22. " Matt. xxiv. 19, ao. 

^ Nc-t in 'he ivinter.'j Becaufe of the coldhefs of the Jeafon, the badnefs of 
the roads, and the Hiortnefs of the days. That the winters were cold in judea, 
though in other parts of the year the cJimate was a very warm one, appears from 
what Jofephus (in Jewiih Antiq. xv. 9, z) fays of Herod's generofity to the poorer 
fort of Jews, " He furnjlliefl theni witli clothes, that; they mJght not be expofed 
to the inclemency of winter."— J)iihop Pearce. To this note we jnay add with » 
much advantage fome ob'ervations of Dr. Townfon. " Let us paufe,'' fays i^e, 
" a moment, to contemplate the fuccefi of this petition, which certainly the faith- 
ful preferred as tliey had been directed. Ceitius Galius, the prelident of Syria, 
advancing to Jerufalem with his army, took pofleflion of the lower city, and af- 
faulted the upper. But when a little perfeverance would have made him mafter of 
it and of the temple, he decamped une\pe6ted!y in the night. The enfigns of 
idolatry or abomination had then been ' Handing in the holy place j' which to thofe 
who beJfeved in Chrift was the fignal of efcape: and doubtlefs from that inliant 
they hfld themfelve's in readinefs to retreat from Jerufalem, as fuon as tiie way 
was open for flight. But Providence fo ordered, that their flight fhould be neither 
in winter, nor on the fabbath. In Judea the cold and rainy feafon does not begin 
before the isth of December: and the army of Ceftius retired to Antipatiis, and 
was purfued by the Jews on the 8th of the month Dius, that is, the 8th of No- 
vember. The Sth of November, in the year of our Lord t)6, when this happened, 
was Saturday, or the Jewiih fabbath ; by the end of which it woulcj be knowji 
at Jerufalem, that the Romans were certainly fled to a diftance v'ith difgrace 
and Ipfs J fo that the Chriftians had the whole week before them, and a moderate 
feafon of the year for their retreat, without fear of annoyance from the armies. 
And this was the critical inftant of fafety. For the controul of regular go- 
vernment ceafipg, the bold and crafty, at the head of a turbulent and frantic popu- 
lace, began immediately to tyrannize over the fcbcr citizens: and the Chriftians 
efpecially would have felt the rage of their mad zeal, rapine, and cruelty j which, 
with their inteftire difcords and tumults, exhibited thp fcene of a ruining city be- 
fore the Romans attacked it. The defeat of Cgftius appeared in fuch a light to 
the confiderate, that upon it < many of the r.oble Jews fwam away from the city,* 
fays Jofephus, ' as from a fhip that was finking.' This too was in favour of 
the Chriftians, who would be lefs rioted, and more fecure, for the number ancj 
power of thofe who withdrew at the fame time. The mountains of Perea were 
within fifty miles of Jerufalem, and i*ella about an hundred from it. This city, 
which is faid to have been their chief rendezvous, was under the jurifdiilion of 
king Agrippa, a friend and ally of the Romans j who was providentially difpofed 
to countenance the Cliriftians. Here therefore they were exempt horn the wars 
and rriiferies which wafted judea for near four years, and caufed the entire dcy 
flrudticn of citv and flate." — Townfon. 



[ 237 ] 

Time, neither on the fabbath-day -.9 "for in thofe P'^c*- 
days (liall be affliction, fuch as was not frooi "~ 
the beginning of the creation which God cre- 
ated, unto this time, neither (hall be. ^ And 
they (hall fall by the edge of the fword, and 
Ihall be led away captive into all nations: and 
Jerufalem (hall be trodden down of the Gen- 
tiles, until the times of the Gentiles be ful- 
iilled. ^ And except thofe days (hould be 
Ihortened, there (hould no fielh be faved ; but 
for the ele«5l's fake thofe days (hall be fhortened. 
Then if any man (hail fay unto you, Lo, here 
is Chrilt, or there: believe it not. For there 
(hall arife falfe Chrifls, and falfe prophets, and 
Jhall (hew great (igns and wonders, infomuch 
that (if it were po(lible) they (hall deceive the 
very elect. Behold, 1 have told you before. 
Wherefore, if they (hall fay unto you, Behold 
he is in the defart, go not forth; behold he is 
in the fecret chambers, believe it not. For as 
the lightning Cometh out of the eafl, and (hineth 
even unto the we(t: fo (hall alfo the coming 
of the Son of man be For where(bever the 
carcafe is, there will the eagles be gathered to- 
gether. Immediately after the tribulation of 
thofe days (hall the fun be darkened,' and the 

" Mark xiii. 19. ^ Luke xxi. 24. ^ Matt. xxiv. 22 — 29. 

9 On afabbath'day.'] It muft bejemarked, that, though the Gentile converts 
were exempt from the obligations of the Jewifh ritual, the converted Jews con- 
tinued to obferve them, as long as the temple flood, with as much rigour as before 
their acceptance of Chriftianity j and efteemed the ceremonials of the law to be 
an eHential part of religious duty. Now the Jews had fuch a fcrupulous, and 
Indeed fuperftitious reverence for the fabbath, as to travel, when they went from 
home, a muchlefs fpace on tliat day than any other, even in times of the gteateft 
urgency. Hence a fhort diftance is denominated a <' fabbath-day's journey." A 
fabbath-day, therefore, would interfere with their religious fcruples, and retard 
their flight. — Wakefield. 

* Shall the fun be darkened.'] Inlfaiah xiii. 9, 10, 13, when the deftruftiou 
of Babylon is threatened, it is thus exprefied, *' the ftars of heaven and thecon- 
itellations thereof fhall not give their light : the fun fhall be darkened in his going 
forth, and the moon fhall not caufe her light to Ihine. 1 vyill fhake the heavens, 
<&c." And the reader may fiijd the fame eaftern manner of fpeaking in the iJi" 



C 238 ] 

Time, moon (hall not give her light, and the ftars fhall ^"la^e. 
-'■"'''' ' fall from heaven, and the powers of the hea- 
yens fhall be (haken. =» And there fhall be 
" upon the earth diftrefs of nations, with per- 
plexity, the feaand the waves roaring. Men's 
hearts failing them for fear, and for looking 
after thofe things which are coming on the 
. earth : for the powers of heaven fhall be fhaken . 
/" And then (hall appear the fign of the Son of 
man in heaven : and then (hall all the tribes 
of the earth mourn, and they fhall fee the Son 
of man coming in the clouds of heaven, with 
power and great glory. And he fhall fend 
his angels with a great found of a trumpet, 
and they fhall gather together his ele£t from 
the four winds," from one end of heaven to 
the other. 

«» And when thefe things begin to come to 
pafs, then look up, and lift up your heads: for 
your redemption draweth nigh. 

•^ Now learn a parable of the fig-tree : When 
his branch is yet tender and putteth forth 
leaves, ye know that fummer is nigh : fo like- 

* Luke xxi. 25. ^ Luke xxi. 25, 26. <= Matt. xxiv. 30, 3J. 
" Luke XX!. 28. * Matt. xxiv. 32, 33. 

lowing places of fcripture, Job xxx. 28 j Ecdef. xii. i, 2 ; Ifa. xxiv. 23, and 
xxxiv. 4, and Ix. 20 } Jeretn. iv. 23, and xv. 9} Ezek. xxxii. 7, 8; Dan. viij, 
10; Joelii. 10, 30, 31, and iii. 15 j Amos v. ao, and viii. 9; 2 Peter iii. jo, 
12 J Rev. vi. 12, 13, 14. That all which is faid in this verfe, and In the fol- 
lowing ojies, relates for certain to the deftruftion of the Jewiih ftate, appears from 
what is faid in verfe 34, viz. that " that generation was not to pafs, till all thefe 
things were fulBlled :" and they were to happen *' immediately after the tribula- 
tion," v. 29, and *' in thofe days," according to Mark xiii. 24.— Biih. Pearce. 

' * From the four iv'inds.'\ Obferve what is faid in Note 5, page 233, of Jefus 
the fbn of Ananus, who went about Jerufalem day and night, crying out, " A 
voice from the eaft, a voice from the weft, a voice from the faur winds, a voice 
againll Jerufalem and the Temple, and a voice againft the whole nation." Here 
we fee, that the expreflion *' from the four winds" is applied by that man to 
the deftrudtion cf the Jewifh church and ftate, as it is in this place by Jefus* 
See alfj Jerem. xlix. 365 Ezek. v. 12} and Zech. ii. 6.— Bifliop Pearce. 



C 239 3 

T'lme.^ wife ye, when ye fliall fee all thefe things, know P'a^ 
'ye that the kingdom of God is nigh at hand. * ^ 
e Verily I fay unto you, This generation (hall 
not pafs, till all thefe things be fulfilled. Hea- 
ven and earth fliall pafs away, but my words 
(hall not pafs away. '^ But of that day and 
that hour knoweth no man, no not the angels 
which are in heaven, neither the Son, but the 
Father. » But as the days of Noe were, (o 
(hall alfo the coming of the Son of man be. 
For as in the days that were before the flood, 
they were eating and drinking, marrying, and 
giving in marriage, until the day that Noe en- 
tered into the ark, and knew not until the 
flood came, and took them all away; fo (hall 
alfo the coming of the Son of man be. Then 
(hall two be in the field, the one (hall be taken, 
and the other left. Two women jhall be grind- 
ing at the mill, the one fhall be taken, and the 
other left. ^ And take heed to yourfelves, left 
at any time your hearts be overcharged with 
furfeiting, and drunkennefs, and cares of this 
life, andy3 that day come upon you unawares. 
For as a fnare fliall it come on all them tliat 
dwell on the face of the whole earth. 

' Watch therefore: for ye knov/ not what 
hour the Lord doth come. But know this 
that if the good man of the houfe had known 
in what watch the thief would come, he would 
have watched, and would not have fuiFered his 
houfe to be broken up. Therefore be ye alfo 
ready : for in fuch an hour as ye think not 
the Son of man cometh. 

"^ For the Son of ?nan is as a man taking a 
far journey, who left his houfe, and gave au- 
thority to his fervants, and to every man his 
work, and commanded the porter to watch. 

*■ Luke Kxi. 31. c MaUhew xxiv. 34, 35. *" Mark xlii. 32. ' Mitthst 

xxiv. 37—41. ^ Luke XX!. 34, 35. » Matt. xxiv. 42—44. 

^ Mark xiii. 34, 



[ 240 3 

Time. ''Who then is a faithful and wife fervant, P'-ce. 
whom his lord hath made ruler over his houfe- ^"^'^^■^ 
hold, to give them meat in due feafon ? Blefled 
is that fervant, whom his lord, when he 
Cometh, (hall find fo doing. Verily I fay unto 
you, that he (hall make him ruler over all his 
goods. But and if that evil fervant fhall fay in 
his heart. My lord delayeth his coming; and 
ihall begin to fmite his fellow-fervants, and to 
eat and drink with the drunken; the lord of 
that fervant (hall come in a day when he look- 
eth not for bi?ny and in an hour that he is 
not ware of; and (liall cut him afunder,^ and 
appoint him his portion with the hypocrites :* 
there (hall be weeping and gnafhing of teeth. 
° Watch ye therefore, for ye know not when 

** Matt. xxiv. 45, to the end. " Mark xiii. 35, to the end. 

^ Cut h'm ajunder.'\ If this expreflion be underftood in its primarj' and literal 
fenfe, it muft denote that moft horrible punifliment oi being cut in funder whilft: 
alive, which there is a tradition that the prophet Ifaiah fuffefcd. Tliere are many 
initances in ancient writers of this method of executing criminals, and it is ftili 
praclifed by fame nations, particularly by the weftern Moors in Barbary, as we 
are affijied by Dr. Shaw, (Trav. p. 254, 2d ed.) Calmet fays (Dift. of the 
Bible, arr. Saw) this punishment was not unknown among the Hebrews. It 
came originally from the Perfians or the Chaldeans. It is ftill in ufe among the 
Switzers, and they praflifed it not many years ago on one of their countrymen, 
guilty of a great crime, in the plain of Crenelles, near Paris; they put him into 
a kind of coffin, end fawed him at length, beginning at the head, as a piece of 
wood is fawn. Parifates king of Perfja caufed Roxana to be fawn in 
two alive. Valerius Maximus fays, that the Thracians fometimcs made living 
men undergo this torture. The laws of the twelve tables, which the Romans had 
borrowed from the Greeks, condemned certain crimes to the punifhnfient of the 
faw 5 but the execution of it was (o rare, as Aulus Gellius fays, (No(5l. Att. lib. 
xii. cap. 2) that none remembered to have feen it praftifed. Herodotus (lib. 6) 
relates, that Sabacus king of Egypt received an order in a dream to cut in two 
all the priefts of Egypt. Caius Caligula, the emperor, of en condemned people of 
condition to be fawn in two through the middle. Sueton. in Caio. — Burder. 

* With the hypccntcs.'] In ancient times the ftewards of great families were 
flaves, as well as the fervants of a. lower clafs, being raifed to that trufton account 
of their fidelity, wifdom, fobriety, and other good qualities. If any lleward, there- 
fore, in the abfence of his lord, behaved as is reprefented in the parable, it was 
a plain proof that the virtues on account of which he was raifed were counterfeited, 
and by confequence that he was an hypocrite. Slaves of this charafter, among 
other chadifements, were fometl.mes condemned to work in the mines; and as 



[ 241 J 

Time, the mafter of the houfe cometh : at even, or Place. 

^■^'^rs^ at midnight, or at the cock-crowing, or in the '^v-n^ 
morning: left coming fucldenly, he find you 
ileeping. And what I fay unto you, I fay 
unto all, Watch. 

^ Then (hall the kingdom of heaven be liken- ' 
ed unto ten virgins, which took their lamps, 
and went forth to meet the bridegroom. And 
five of them were wife, and five vjere fooii(h. 
They that zuere foolifli took their lamps, and 
took no oil with them : But the wife took oil^ 
in their veOels with their lamps. While tlie 
bridegroom tarried/ they ail fliimbered and 
fiept. And at midnight there was a cry made. 
Behold, the bridegroom cometh,/ go ye out to 

P Matt. XXV. I — 30. 
this was oneof th; moft grievous punilhments, when they firfl: entered nothing 
was heard among them but weeping and gnafhing of teeth, on account of the in- 
tolerable fatigue to which they were fubjedled in thefs hideous caves, without 
hope of releafe. — Macknlght's Harm, vol. ii. p. 139. 

5 Tvi ivife took oil. '^ Chardin obferves, that in many parts of the Eaft, and 
particubrly the Indies, inftead of torches and flambeaux, they carry a pot of oil 
in one hand, and a lamp full of oily rags in the other. They feldom make ufe 
of candles, efpecially amongft the great, candles calling but little light, and they 
fitcing at a confiderable dift^nce from them. — Harmer, vol. ii. p. 431. 

^ TVijile-. the bridegroom tarried.'] i> e. flayed later than ufual. For the mar- 
riage-folemnicy among the ancients began with the commencement of the evening,- 
at the rifmg of Hsfperusj to which circumftance the moll fublime of poets 
beautifully alludes: — 

. The bird of night 

Sung fpoufal, and bid hafte the evenitjg-ftar,- 

On his hill- top to light the bridal-lamp. Par. Loft, viii. 520. 

7 BelMd thi bridegroom cometh, Gf.;.] It was the cuflom among the ancient 
Gree'lcs- to conduci the new-married couple home with torches or lamps. Thus 
Homer defcribes a marriage procefiTion: — 

The facred pomp and genial feaft delight. 
And folemn dance, and hymeneal rite j 
Along the ftreet the new-made brides are led. 
With torches flaming, to the nuptial bed : 
The youthful dancers in a circle bound 
To the foft flute and cithern's filver found j 
Through the fair ftreets the matrons in a rovv 
Stand in their porches, and enjoy the (hew. 

Had xvlil.l. y^(j* 
I I 



„ t 242 J 

*rirae. nieet him. Then all thofe virgins arofe, and P'^ce. 

^^^"^ trimmed their lamps. And the foolilh faid ^'"^^^'^ 
unto the vv^ife, Give us of your oil, for our 
lamps are gone out. But the wife anfwered, 
faying, Notfo : left there be not enough for 
us and you : but go ye rather to them that fell, 
and buy for yourfelves. And while they went 
to buy, die bridegroom came ; and they that 
were ready went in with him to the marriage, 
and the door was ihut. Afterward came alio 
the other virgins, faying, Lord, Lord, open to 
us. But he anfwered and faid. Verily I fay 
unto you, I know you not. Watch there- 
fore, for ye know neither the day nor the hour 
wherein the Sen of man cometh. 

For the kingdom of heaven is as a man travel- 
ling into a far coiintry, who called his own 
fervants, and delivered unto them his goods : - 
and unto one he gave five talents, to another % 

two, and to another one; to every man accord- 
ing to his feveral ability; and ftraightway took 
his journey. Then he that had received the 
five talents, went and traded with the fame, 
and made them other five talents. And like- 
wife he that had received two, he alfo gained 
other two. But he that had received one, 
went and digged in the earth, and hid his lord's 

A like cuftom is ftlil obfcrved among the pagan Eaft-Indians, "for on the 
day of their marriage the hufoand and wife, being both in the fame palanquin, go 
out between feven and eight o'clock at night, accompanied with all their kindred and 
friends; the trumpets and drums go before them, and tliey are lighted by a mul- 
titude of maflals, which are a kind of flambeaux. The new-married couple go 
abroad in this equipage for the fpace of fome hours, after which they return to 
tlieJr own houfe, where the women and domeftics wait for them. The whole 
houfe is enlightened with little lamps, and many of thofe maffals already m.en- 
tioned are kept ready for their arrival, befides thofe that accompany them, and go 
before the palanquin." (Agreement of Cuftoms between Eaft-lndians and Jews, 
arr. xvii. p. 68.) The Roman ladies were led home to iheir huibands' houfes in 
the evening by the light of torclies. (Kennett's Roman Anciquit'es, part ii. b. v. 
c. 9.) Thefe circumllrancts flrongly illuftrate the parable of the ten virgins, efpe- 
cialiy where it is faid that *' they went out tp meet the bridegroom with their 
iaa:ips,"-»Burd6r. 



[ 243 ] 

Time, money. After a long time, the lord of thofe ^^|[^ 
^'"'^ fervants cometh, and reckoneth with them. 
And fo he that had received five talents, came 
and brought other five talents, faying. Lord, 
thou deliveredd unto me tive talents: behold, 
I have gained betides them five talents more. 
His lord faid unto him, Weil done, thou good 
and faithful fervant: thou hafl: been faithful 
over a few things, 1 will make thee ruler over 
many things: enter thou into the joy of thy 
lord. He alfo that had received two talents, 
came and faid, Lord, thou deliveredft unto me 
two talents : behold 1 have gained two other 
talents belide them. His Lord faid unto him. 
Well done, good and faithful fervant: thou 
haft been faithful over a few things, I will 
make thee ruler over many things : enter thou 
into the joy of thy lord. Then he which had 
received the one talent, cam^e and faid, Lord, 
I knew thee, that thou art an hard man, reap- 
ing where thou haft not fovvn,' and gathering 
where thou haft not ftrawed : and I was afraid, 
and went and hid thy talent in the earth : \0y 
there thou haft that is thine. His lord an- 
fwered and faid unto him. Thou wicked and 
llothful fervant, thoukneweft that I reap where 
I fowed not, and gather where I have not 
ftrawed : thou oughteft therefore to have put 
my money to the exchangers, and then at my 
coming I (hould have received mine own with 
ufury. Take therefore the talent from him, 
and give it unto him which hath ten talents. 
For unto every one that hath (hall be given, 
and he (hall have abundance: but from him 
that hath not fhall be taken away, even that 
which he hath. And cait ye tiie unprofitable 
fervant into outer darknefs: there fhall be 
weeping and gnaihing of teeth, 



[ 244- ] 

Time. §. 119. Christ describes what will happen Pi^ 
^ at the last judgment. The manner in 

which he passed this week, 
A. D. q When the Son of man^ (hall come in his ^^°""t 
Three S^°0'' ^"^ ^^^ ^^^ ^^o^Y ai'^gels with him, then °^ 
days b2- ^^'^'^ h^ ^^^ ^^PO" ^^^ throne of his glory. And 
fore 4th before him fnall be gathered all nations : and 
paffover. j.^ (liall feparate them one from another, as a 
fhepherd divideth his fheep from the goats. 
And he fliall fet the (beep on his right hand, but 
the goats on the left."^ Then fnall the King fay 
unto them on his right hand. Come, ye blefied 
of my Father, inherit the kingdom prepared 
for you from the foundation of the world: 
for I was an hungred, and ye gave me meat : 
i w^as thirfty, and ye gave me drink: I was a 
firanger,' and ye took me in : naked, and ye 
clothed me: I w^as lick, and ye viiited me: I 
was in prifon, and ye came unto me. Then 
jlhall the righteous anfwer him, faymg, I ord, 
when faw we thee an hungred, and ttQ thee? 
or thirtly, and gave thee drink ? VV h^n faw 
wetheea frranger, and took /Z?^^ in? or niiked, 
and clothed thee'^^ or when faw we thee iick, 
or in priion, and camie unio tlice? And the 
King (hall anlwer and fa) unto ihem, V erily 
I fay unto you, Inafmuch as ye have done it 
unto one or the lead of thefe my brethren, ye 
have done it unto m.e. T^hen fhali he I'cy alfo 
unto tliem on the left hand, Depart from me, 
ye curfed, into everlafting tire, prepared for the 

^ Matt. XXV, 31 to the end. 

^ Wher. the Son of man, &V.] Hitherto the deftruftion of Jerufalem has been 
releired to 5 but from verfe 31 to 46, the day of judgment isfpokenof.-— Kewcome. 

5 Tie gcats on the left.'] This feems to allude to the cuftom in the Sanhedrim 
where the Jews placed thcfe to be acquitted on the right, and thofe to receive itxi' 
tence of condemnation on the left hand. — Whitby. 

^ Aflranger.'] An uppofite lefibn to Jewifh prejudices and praflice toward thofe 
of a ilineient nation and religion is here inculcated.— Newcome. 



[ 245 ] 

Time, devil and his angeJs. For I was anhungred, Place. 

^■""^'^ and ye gave nrie no meat: I was thirfty, and ye ^-'v-^ 
gave me no drink : I was a ilranger, and ye 
took me not in : naked, and ye clothed me 
not: (ick, and in prifon, and ye vifited me 
not. Then fhall they alfo anfwer him, faying. 
Lord, when faw we thee an hungred, or 
athirft, or a ftranger, or naked, or Tick, or in 
prifon, and did not miniiler unto thee? Then 
ihall he anfwer them, Verily, I fay unto you, 
Inafmuch as ye did it not to one of the leaft 
of thefe, ye did it not to me. And thefe fnall 
go away into everlalHng punifhment : but the 
righteous into life eternal. 

"■ And in the day time he was teaching in the 
temple, and at night he went out, and abode 
in the mount that is called the mount of Olives; 
And all the people came early in the morning 
to him in the temple for to hear him. 



A. Dp 



§ 120, What occurred on the fourth day 
of the week in which Christ was crucified, 

33.' 'And it came to pafs, when Jefus had ^"^'*"3^' 
Two finifhed all thefe fayings, he faid unto his difci- 
days be- pj^g^ Ye kuow that after two days is thefeaft 
paffovtn of the palTover,'' and the Son of man is be- 
trayed to be crucifie^d. 

"■ L'jke xxi. 37, to the end. * Matt. xxvl. i — 6. 

^ The fn.jji of the pafpi'ver.'^ This feafl began yearly on the fourteenth day of 
the firft mcon in the fiilt jevvi(h monch Nifan, and itlafted only one dayj but it 
was immediately followed by the days of unleavened bread, which were feven ; Jolt 
Antiq. iii. 10, 5. So ihat the whole lafted eight days, and all the eight days are 
fymetimes called " the feaft of the paflbver," and fometimes '^ the feaft (or days) 
of unleavened bread " See Luke xxii. 1,75 Jof. Antiq. xvii. 9, 3. Thefe words 
feem to have been fpoken by jefus on Wednefday in the afternoon; and on Thurf- 
day in the evening, (which began on the fecond day after Jefus fpake this) ?. e. on 
the evening which followed the fifth day, the paflbver began; and it was continued 
from Thurfday evening to Frioay evening, when the fibbath or feventh day began. 
— Bifliop Pearce. The three moft fignal benefits vouchfafed by God to the Ifrael- 
ites, were, i. Their deliverance from the fl a very of Egypt; 2. the promulgation 
of the law j and 3. the pofleflion of the promifed land. On thefe three accounts 



[ 246 ] 

^j^ Then afTembled togetlier the chief-priefl^s f^ace. 
and the fcribes, and the elders of the people, ]^^ 
unto the palace of the high-prleft,whois called iem. 
Caiaphas, and confulted that they might take 
Jefus by fubtilty, and kill khn. But they faid, 
Not on the feaft-^^^y,^ led there be an uproar 
among the people. 

Now V hen Jefus was in Bethany, in the ^^^''^''^5^' 
houfe of SiiTion the leper,"^ 'there they mads 
him afupper, and Mariha ferved : but Lazarus 
was one of thern tliat fat at table with him. 
Tlien took ?/lary a pound of ointment' qf 
fpikencird, very codly, and anointed the feet of 
Jefus, and w'-ed his feet with her hair: and 
thehouie wai- iiiicd with the odour of theoint- 
iTient. " ijut when his difciples faw ?V, they 
had indignation. - I'hen faith one of his dif- 
ciples, Judas ifcariot, Simon'sy^;?, which Ihould 
betray him, Why was not this ointment fold 

* John xii. 2, 3, " Matt. xxvj. 8. ^ John xii. 4 — 8. 

all the males of the lewifh nation were commanded to prefent themfelves before 
the Lord' in the tempie at Jerufaiem thrice a year, to give him thanks, and to pay 
tlieir acknowledgmencs for ihefe favours, by the oblervance of three principal io- 
lemnities: the leair of unleavened bread, in commemoration of the firft great be- 
nefit J the feaft of weeks, in commemoration of tne Tecond j and the feaft of 
tabernacles, which was celebrated after the fruits were gathered in, in commemo- 
ration of the third. See Abarbanel ad Deut. chap. xvi. — Wakefield. 

3 Not on thefcajl-day.'] i. e. During the feaft 5 diiri ng any part of the eight days* 
folemniiV. 7 he providejice of God fruftratcd their artful machinations ; and that 
event which they wiihed toconduQ: with thegreateft pvivacy and filence, was tranf- 
aiSledwich all tolTible celebrity, amidft the thoufands who reforted to jerufilem at 
this feafon, for the performance of the pafibver. It was, doubtlefs, an objedl of the 
fird importance, that the crucifixion of Jefus, which was preparatory to the mofb 
elfential achievement of chri/xianity — his refurre£tion from the grave — fhould he 
exhibited before many witneflcs, and in the mofl open manner 5 that infidelity 
might not in future attempt to invalidate the evidences of the Chriftian revelation, 
by alleging, that thefe capital tranfadlions were dene *' in a corner." — Wakelicld. 

4 Simon the kpe-r.\ Who had been a leper, but whofe leprofy our Lord had 
cured 5 and therefore Simon gave him a favourable reception. This is one inftance 
araongft many, how unolkntatious the Evangehfts are in relating the miracles 
wrought by Jefus. — NevvcomL-. 

5 A pound of ointment.'] The ufe of unguents was common at feafls among^ 
thf Laherns, and alio amongfl the Greeks and Romans. — Ncwcome. 






[ 247 ] 

Time, for three hundred pence,5 and given to tlie Pl^cp. 

"""^^^^poor? This he faid, not that he cared for ""-^^"^ 
the poor ; but becaufe he was a thief, and had 
the bag, and bare what was put therein. Tlien 
faid Jefus, let her alone : againft the day of my 
burying hath (he kept this. For the poor al- 
ways ye have with you ; but me ye have not 
always, y She hath done what Ihe could ; (he 
is come aforehand to anoint my body to the 
burying. Verily I fay unto you, wherefoever 
this Gofpel (hall be preached, throughout the 
whole world, this alfo that fhe hath done ihall 
be fpoken of, for a memorial of her.^ 

^ Then entered Satan into Judas furnaraed 
Ifcariot, being of the number of the twelve, 
and he went his way, and communed with the ^ 
chief-priefls and captains, how he might be- r*^*^" ^' 
tray him unto them ; ^ and faid unto theni^ 
What will ye give me, and I will deliver hiui 
unto you? And they covenanted with hira 
for thirty pieces of filver.^ "And he promifed, 
and fought opportunity to betray him unto 
them, in the abfence of the multitude. 

^ Mark xlv. 8, 9. ^ Luke xxii. 3, 4. a Ma;t. xxvl. 15. 
^ Lukexx^i, 6. 

'Tbyechuncb-ed pence. \ :. e, 9!. 13s. 9d. Engiiia money. 

7 For a memorial of her. "j And accordingly all the four Evangelifls have re- 
corded this tranfadion in foine part of their hiitatics. — Wakefield. 

^ Thirty pieces of fiver. 1 We may reafonably fuppofe, that thefc pieces offiivex 
were more t.ian ilitkeh, (for a llieiiel vvaj worth only zs. 4!:^. of our money) be- 
ca-ufe they were a uiflicient fam for the purchafing of " a field," (chap, xxvii. 7 ; 
Atts i- 18) probaWy not very dillant fiom Jerulalem, in the neighbouthoed of 
^'iiich dry lands mull have h^sn fold at a liighir price than elilvvheie.— Bp. Peaice. 



END OF TART V, 



THE 

ENGLISH DIATESSARON, 



The Events of Three Days, from the Day on zvhich the Fourth 

Pajfover luas ohferved, to the end of the Day which 

preceded the Rtfurreciion. 



Time. §. 121. Christ directs two of his disciples to Pia^e. 
prepare a place in ■which he might ctle- '-nr*-' 
brate the Passover. 

A- D. 'lyrOW the firft. day of the feaft of un- ^'''^^"^• 
33- x^ leaved bread, ^v/hen the pafibver muft 
prece- ' ^^ billed, « the dilciples came to Jefus, liiying 
d"mg4th unto him, Where wilt thou' that we prepare 
i^flbver. for thee to eat the paiTover ? " And he fent Pe- 
ter and John, faying, ^ Go ye into the city, and 
there fhall meet you a man bearing a pitcher 
of water : follow him. And wherefoever he Ihall 
go in, fay ye to the good man of the houfe, 
The Mafter faith, Where is the gueft-chamber, 
■where I fhall eat the paiTover with my difci- 
ples ? And he will (hew you a large upper- 
room furni(hed and prepared:^ there make 
ready for us. And his difciples went forth and 
came into the city, and found as he had faid 
unto them : and they made ready the pafTover. 

* Matt. xxvi. 17. ^ Luke xxli. 7. *^ Matt. xxvi. 17. "^ Luke xxil. 8. 
^ Mark xiv. 13 — 16. 

' ffhennviltthcuf &c.'\ It is faid, that during the time of the paflbver, and 
of the days of unleavened bread, no iTioiiey was to be taken for lodging ftrangers in 
any of the houfes or rooms in Jerufalem ; and that all were lent gratis. — Bp. Pearce. 

^ Furn'jjhed and prefared.l^ The word prepared, in this verfe, is not fuper- 
fluouSi It alludes to the manner of making the room ready for the celebration of 
the paiTover; which was examined in every hole and corner by the light of wax 
candles, and cleared from the fmalleft crumb of leaven with a fcrupulous nicety. 
^—Ainfworth, 



[ S49 ] 

Time. §. 122. The last supper. A dispute for Place. 
^^''^^ precedency arises amongst the 1 2 disciples. ^^^"^ 

paiTv^^'^ ^Now when the even was come Jefus fat J^''"^^'" 
'^' down with the twelve; and swhen he knew ^"^° 
that his hour was come that he fhould depart 
out of this world unto the Father, having loved 
his own which were in the world, he loved 
them unto the end. '^And he faid unto 
them, With defire I have defired to eat 
this pafTover with you before I fuffer : for I , 
fay unto you, I will not any more eat thereof, 
Until it be fulfilled in the kingdom of God. 

' And fupper being ended,^ '^^ there was alfo 
a flrife among them, which of them fhould be 
accounted the greareft. 'Jefus knowing that 
the Father had given all things into his hands, 
and that he was come from God, and went to 
God; he rifeth from fupper, and laid afide his 
garments ; and took a towel and girded him-^ 
felf. After that he poured water into a bafon, 
and began to wafh the difciples' feet, and to 
wipe them with the towel wherewith he was 
girded. Then cometh he to Simon Peter: 
and Peter faith unto him. Lord, doft thou wafh 
my feet ^ Jefus anfwered and faid unto him, 
What I do thou knowefl: not now ; but thou 
fhalt know hereafter. Peter faith unto him. 
Thou fhalt never wafh my feet. Jefus an- 
fwered him, If I wafh thee not, thou had: no 
part with me. Simon Peter faith unto him. 
Lord, not my feet only, but alfo ?ny hands and 
my head. Jefus faith to him, He that is 
wafhed^ needeth not fave to wafh his feet, but 

^ Matt, xxvi* 20. 2 John xiii. i. ^ Luke xxii. 15. 16. ' John xiii. Xs' 

^- Luke xxii. 24. ' John xiii. 3 — 12. 
3 Being ended.'] The participle in the original here would have been mor^ pro- 
perly tranflated, that fupper-tlme being now eome, having corrie; or the fypptr 
having juft commenced, 

^ He that is nvajhed.'] Thefe words in their literal fenfe allude- to the cuftom 
of ufing the bath immediately before attendance on feaftS) at which fealis the fesj 
of the guefts were waihed by th» Haves. — Newcoipe, 

K K 



[ 250 ] 

Tiift*. i§ clean every whit : and ye are clean, but not PI?*- 
^'^'^'^ all. For he knew who fhould betray him, ^'""'^ 
therefore faid he, Ye are not all clean. So 
after he had wa{hed their feet, and had taken 
his garments^, and was fet down again, he faid 
unto then), Know ye what I have done to 
you ? "^ The kings of the Gentiles exercife 
lordlhip over them 5 and they that exercife au- 
thority upon them, are call benefadors. But 
ye fiail not be fo : but he that is greateft among 
you, let him be as the younger ; and he that 
is chief, as he that doth ferve. For whether 
is greater, he that fitteth at meat; or he that 
ferveth ? is not he that fitteth at meat ? but I 
am among you as he that ferveth. " Ye call 
me. Mailer and Lord : and ye fay well ; foryo 
I am. If I then, your Lord and Mafter, have 
washed your feet ; ye alfo ought to wa{h one 
another's feet. For I have given you an ex- 
ample, that ye fhould do as I have done to 
you. Verily, verily, I fey unto you. The fer* 
vant is not greater than is lord : neither he that 
is fent greater than he that fent him. If ye 
know thefe things, happy are ye if ye do them. 

§. 123. Christ predicts the treachery of 
Judas; and gives a new commandment 
to his disciples, 

A. D. o Ye are they which have continued with me Jerufa^ 

33* in my temptations. And I appoint unto you 'em* 

Bight be- 3 kingdom, as my Father hath appointed unto 

fore the me: that ye may eat and drink at my table in 

crucifix- jny kingdom, and fit on thrones, judging the 

^°"* twelve tribes of Ifrael. '' I fpeak not of you aH, 

I know whom I have chofen ; but that the 

fcripture may be fulfilled. He that eateth bread 

with me, hath lifted up his heel againft me.r 

* Luke xxji. 25—27. ° John xili. 13 — 17. ' Luke xxii. aS—^jOr 
P John xiii, 18— ai. 



L 251 ] 

Timt. Nowl'tell you before it come, that, when it Is ^'>^<^''- 

^■"^^ come to pafs, ye may believe that I am he. '^"^''^ 

Verily, verily, I fay unto you, He that receiveth 

whomfoever I fend, receiveth me; and he that 

receiveth me, receiveth him that fent me. 

When Jefus had thus faid, ''(the devil ha- 
ving now put into the heart of Judas Ifcarior, 
Simon'sy^w, to betray him) Mie was troubled 
in fpirit, and teftiiied, and faid. Verily, verily, 
I fay unto you, that one of you fhall betray 
me. Then the difciples looked one on ano- 
ther, doubting of whom he fpake. 'And they 
w^ere exceeding forrowful-, and began every one 
of them to fay unto him, Lord, is it I? » Now 
there was leaning on Jefus' bofom one of 
his difciples whom Jefus loved. Simon Peter 
therefore beckoned to him, that he (hould afic 
who it fhould be of whom he fpake. He then 
lying on Jefus' breaft faith unto him, Lord, 
who is it ? Jefus anfwered,^ He it is, to whonx 
I (hall give a fop, when 1 have dipped it, " The 
Son of man goeth, as it is written of him : 
but woe unto that man by whom the Son of 
man is betrayed ; it had been good for that 
man if he had not been born. ''And when he 
had dipped the fop, he gave it to Judas Ifcariot, 
the/on of Simon. And after the fop Satan 
entered into him. Then faid Jefus unto him. 
That thou doeft do quickly. Now no man 
at the table knew for what intent he fpake this 
unto him. For fome of them thought, becaufe 
Judas had the bag, that Jefus had (aid unto 
him. Buy thofe things that we have need of 
againfl: the feaft; or, that hefliould give (bme- 
thing to the poor. He then having received 

* John xlil. 2. •■ John xiii. zr, 22. * Matt. xxvi. 22. * John xiii. 23, 26. 
" Matt. xxvi. 24. " John xiii. 26— 35. 

' y^^^ oftftuered,'] Probably in a low voice, fo as not to be heard by any one 
prefent, excepc John ; who leaned upon the bofom of Chrift, or rather reclined next 
below him on the couch. 



f 252 ] 

Time, the fop, went immediately out; and it was Pfao* 
'^■"'^'^ night. Therefore when he was gone out, ^^^'^^ 
Jefus faid, Now is the Son of man glorified, 
and God is glorified in him. If God be glo- 
rified in him, God (hall alfo glorify him in him- 
felf, and (hall ftraightway glorify him. Little 
children, yet a little while 1 am with you. Ye 
Ihall feek me, and as I faid unto the Jews, 
Whither I go, ye cannot come; fo now I fay 
to you. Anew commandment'' I give unto 
you, that ye love one another; as I have loved 
you, that ye alfo love one another. By this 
fhall all men know that ye are rny difciples, if 
ye have love one to another. 

§. 124. Christ predicts Peter's denial of 
him, and the danger of the rest of his 
disciples, 

^ P y Simon Peter faid unto him. Lord, whither , ^^^^ 

33/ goeft thou? Jefus anfwered him. Whither I ie„i, ' 

The go, thou canft not follow me now; but thou 

^^ghtbe- ^^ji- follow me afterwards. Peter faid unto 

crucifixl ^^"^5 Lord, why cannot I follow thee now ? 

ion. I will lay down my life for thy fake. -^Then 

faith Jefus unto them. All ye fhall be offended 

becaufe of me this night: for it is written, I 

will fmite the fhepherd, and the fheep of the 

flock (hall be fcattered abroad. But after I ani 

rifen again, I will go before you into Galilee. 

Peter anfwered and faid unto him. Though all 

men fhall be offended becaufe of thee, yet will I 

never be offended.^ ^ And the Lord faid, Simon, 

y John xiii. 36, 37. ^ Matthew xxvi. 31 — 33. ^ Luke xxii. 31—34. 

^ Aneno commandment. "^ The newnefs of this commandment feem? to have 
confifted in the Apoftles loving one another after the example, and perhaps to the 
degree, that Jefus had loved them.— Bif?iopPearce. That to love one another was 
not a new commandment, appears from Levit. xix. 18.— Newcome. 

7 Tit iv'ill J never be offended.'^ Peter was on all occafions the n;oft forward 
and a£tive of the difciplej in his profeflions of duty and fervicej and even after 
our Lord was apprehended, fhewed a degree of zeal and refolutipn in the caufe of his 






[ U53 ] 

Time. Simon, behold Satan hath defired to have you, 
^'^'^^^^ that he may {ihyou as wheat : but I have prayed 
for thee, that thy faitli fail not; and wlien thou 
art converted, ilrengthen thy brethren. And 
he faid unto him, Lord, I am ready to go with 
thee both into prifon, and to death. And 
he faid, I tell thee, Peter, that "^ this day,^c;^;z 
in this night before the cock crow twice, thou 
fiialt deny me thrice.^ But he fpake the more 
vehemently. If I (liould die with thee, I will 
not deny thee in any wife. Likewife alfo 
faid they all. 

*=And he faid unto them, V/hen I fent you 
without purfe, and fcrip, and ihoes, lacked ye 
anything? And they faid. Nothing. Then 
faid he unto them, But now, he that hath a 
purfe, let him take zV, and likewife bis fcrip: 
and he that hath no fword,^ let him fell his 

^ Mark xlv. 30, 31. ^ Luke xxii. 35—38. 

Mafter, far fuperior to the reft. But he was, atthis junfture, raflily and vahily 
confident: and by going to the high-prieft's palace to hear the esaminatian, e^- 
pofed himteif without the leaft neceffity, or profpeft of advantage, to a tiial which 
he could not refill; at a time when the late admonition of our Lord ihould have led 
him to ufe the utraoftcircumfpeftlon and felf-command. The hour was ac hand, 
M'hen he would beaihamed of this unadvifed declaration, and bewail, in the bitter- 
nefs of farrow, bis raih pretenfions to fteadin^fs and zeal. — Wakefield. 

* Devy ms thr':ce.'\ The climax here is very ftii king, and the expreffions are 
v?ry eraphatical. Our Lord aflures his prefuraptuous difciple, that he will not 
only fall off, and forfake his Mafter, but will deny having any knowledi^e oi him ; 
and that not once only, but rhrice; and on that very night, and during the eiviier 
part of the fourth watch, before a fingle cock crew. — Wakofieid. It is to be oq- 
ferved, that Luke fays, <* the cock fhall not crow this day,"^ and Matthew and 
Mark fay vight. Both exprefiions are right, becaufe the Jewifli day of twenty- 
four hours began with the evening and ended at tlie evening of the foiloAJng d.iyj 
tkh day for thi$ night. 

5 He that lath nofivord.'] The Greek word v.'hich fignifies a fword here, fcerps 
to be an interpolation, occaiioned by what is faid in ver. 38, about their having two 
fAfords; for by what Matthew xxvi. 5a, reprefents |efus as faying, it is plain that 
he never intended to make any refiftance, or fuffer a fword to be ufed on this ucca- 
fion. If this word therefore is to be omitted, the fentence may be thus tranfiated : 
** He that hath not (a purfe and fcrip) let him fell his garment, (his upper one,- 
his gown or cloak) anl buy thena." Or this faying rauft have been a proverbial 



[ 254 3 

Time, gsrment, and buy one. For I fay unto you, P'a 
^"""^ that this that is written muft yet be accom- 
plifhed in me. And he was reckoned among 
the tranfgreffors : for the things concerning me 
have an end. And they faid, Lord, behold, 
here are tv,'o fvvords. And he faid unto them. 
It is enough. 

§. 125. Christ, in commemoration of his 
Crucijixiony institutes the Eucharist. 

^^jy^ '^And as they were eating, Jefus took bread, Jerufa- 

53. and bleffed /7, and brake zV, and gave it to the ''="^* 
The difciples, and faid. Take, eat ; ^this is my body,' 
Rfg'it which is given for you : this do in remembrance 
feefoie ^^ ^^^^ ^And he took the cup § after fupper, 

the €111- . r f _r 3 

cifixion. " and gave thanks, and gave it to them, faying. 
Drink ye all of it; for this is my blood of the 
new teftament, which is fhed for many for the 
remiffion of fins. ' Verily I fay unto you, ''I ^ 
will not drink henceforth of the fruit of the 
vine, until that day when I drink it new with 
you in my Father's kingdom. 'And they all 
drank of it. . 

* Matt. xxvi. 26. ® Lukexxii. 19. '^ Mat% xxvi.sy. ^ Lukexxii, zo. 

^ Matc.xxvi. ay, 28. ' Mark xiv. 25, ^ Matt. xxvi. 29. 

1 Mark xiv. 23. 

one, meaning, '* Now look to yourfelves, when danger is at hand ;" for it was faid 
to the difciples when they were in the garden, and juil before Jefus was appre- 
hended, and when they could have no time for providing themfelves with any thing. 
— -Biihop Pearce. This explication cf the paflage we muft admit to be juft; or 
fuppofe ChriA's difcourfes to be conrradidVory of each other. They all reprefent 
Chriftianity as a fyflem of operative piety ^ eSIive inrtue, and patient emiuravte of 
evil -J and he- who placei it in any other point of view, is either a wrong-headed 
cnthufiaft, or (which is an infinitely worfe chara£ter) a time-ferving hypocrite. 

* Ttiis is rny body.'] 2. s. This reprefents my body. So the eating of the Pafchaf- 
Lamb ii called metonymically the PaHbver, becaufe it reprefented the paffing over of 
the deftroying angel. Theie is no term in the Hebrew language to exprcfs to meariy 
f.gmfyi or denote j the Jews, therefore, ufe a figure, and fay it isy inftead of itjfg- 
nifin. See i Cor. x. 4. — Wakefield. 



I 255 ] 

§. 1,^6* Christ consoles his disciples. 
Time, »« Let not your heart be troubled : ye believe ^^ '^• 
^X^ '^^ God, believe alfo in me. In my father's ^^^ 

33. houfe are many maniions; if zV were noty27, I lem. 
The would have told you. I go to prepare a place 
rightbe- fQp yQu^ j^^^ if I gQ aj-j^ prepare a place for 
crucifix- y^'^i I ^'^^^ come again, and receive you unto 
ion. mylelf"; that where I am, ther£ ye may be alfo: 
And whither I go ye know, and the way ye 
know. 

Thomas faith unto him, Lord, we know not 
whither thou goeft ; and how can we ki-iow tae 
Way ? Jefus faith unto him, I am the way, 
and the truth, and the life: no man coraeth 
unto the Father, but by me. If ye had known 
me, ye fhouM have known my P^ather alfo: 
and from henceforth ye know l-dm, and have 
feen him. 

Philip faith unto him, Lord, (hew us the 
Father, and itfufficeth us. Jefus faith unto him. 
Have I been fo long with you, and yet haft thou 
not known me, Philip? he that hath k^n me, 
hath feen the Father : and how fayeft thou then, 
Sliew us the P'ather ? Believeft thou not that I 
am in the Father, and the Father in me ? The 
words that I fpeak unto you, I fpeak not of n:>y- 
felf : but the Father, that dwelleth in me, he ' 
doeth the works. Believe me that I am in the 
Father, and the Father in me : or elfe believe me 
for the very works' fake. Verily, verily, I fay 
unto you. He that believeth on me, the works 
that I do, Ihall he do alfo, and greater ^(;^ry^^ than 
thefe (hall he do ; becaufe I go unto my Father. 
And whatfoever ye Ihall afk in my name, that 
will I do, that the Father may be glorified in 
the Son. If ye fhall afk any thing in my name, 
I will do //. If ye love me, keep ray com- 
mandments. And I will pray the Father, and 

. , ^ John xiv. 1-^31. 



[ 255 ] 

Time, "he {hall give you anotlier Comforter, tha^t he PJa"* 
^'"""^ may abide with you for ever; even the Spirit ''"^^^"^ 
of truthj whom the world cannot receive, be- 
caufe it feeth hiin not, neither knoweth him : 
but ye know him ; for lie d welleth with you, and 
fliall be in you. I will not leave you comfort- 
lefs ; I will come to you* Yet a little while, 
and the world feeth me no more ; but ye fee 
me : becaufe 1 live, ye (liali live alfo. At that 
day ye (hall knov7 that I mn in my Father, and 
ye in me, and I in you. He that hath my 
commandments, and keepeth them, he it is 
that loveth me : and he that loveth me fhall 
be loved of my Father, and I will love him, 
and will manifeft myfelf to him. 

Judas'- faith unto him, (not Ifcariot) Lord, 
how is it that thou wilt manifeft thyfelf unto 
us, and not unto the world ? Jefus anfwered 
and faid unto him. If a man love me, he will 
keep my words; and my Father will love 
him, and we will come unto him, and make 
our abode with him. He that loveth me not, 
keepeth not m.y fayings, and the word which 
ye hear is not mine, but the Father's which 
lent me. Thefe things have I fpoken unto 
you, being yet prefent with you. But the 
Comforter, which is the Holy Ghoft, whom 
the Father will fend in my name, he (hall teach 
you all things, and bring all things to your 
remembrance, whatfoever I have faid unto you. 
Peace I leave with you, my peace 1 give unto 
you : not as the world giveth, give I unto you. 
Let not your heart be troubled, neither let it 
be afraid. Ye have heard how I faid unto you, 
I go away, and come again unto you. if ye 
loved me, ye would rejoice, becaufe I faid, I go 
unto the Father ; for my Father is greater than 
L And now I have told you before it come 

3 Judai^^ The brother of James, and w.ifer of what is called the Eplftlc'of 
Tude. He was known a^fo by the names of Zebbeiis and Thaddeus. 



[ ^51 3 

Time, to pafs, that when it is come to pafs, ye might P'acf 
"'^'^^ believe. Hereafter 1 will not talk much with '"^*^ 
you : for the prince of this world cometh, and 
hath nothing in me. But that the world may 
know that I love the Father \ and as the Father 
gave me commandment, even fo I do. 

§. 127i Christ continues Ms emphatic con- 
versation with his disciples, 

^■'^- "I am the true vine, and my Father is the jerufa- 
_^3' hufbandman. Every branc*h in me that bear- lem. 
hightbe- eth not fruit, he taketh away : and every branch 
fore the that bcareth fruit, he purgeth it, that it may 
crucifix- bring forth more fruit. Now ye are clean 
through the word which I have fpoken unto 
you. Abide in me, and I in you: as the 
branch cannot bear fruit of itfelf, except it abide 
in the vine ; no more can ye, except ye abide 
in me. I am the vine, ye are the branches i 
he that abideth in me, and I in him, the fame 
bringeth forth much fruit; for without me ye 
can do nothing. If a man abide not in me, 
he is caft forth as a branch, and is withered; 
and men gather themj and caft them into the 
£re, and they are burned. If ye abide in me, 
and my words abide in you, ye (hall afk what 
ye will, and it (hall be done unto you. Herein 
is my Father glorified, that ye bear much fruit; 
fo fhall ye be my difciples. As the Father 
hath loved me, fo have I loved you : continue 
ye in my love. If ye keep my command- 
ments, ye (hall abide in my love; even as I 
have kept my Father's commandments, and 
abide in his love. Thefe things have I fpoken 
unto you, that my joy mighr remain in yod, 
and that your joy might be full. This is my 
commandment, That ye love one another, as 
I have loved you. Greater love hath no man 

° John XV. I, to the end. 
L L 



I ^58 ;] 

Time."; thiin this, that a man lay down his life for his P^^c-* 
^^""^^ friends. Ye are my friends, if ye do whatfo- ^-^"^^ 
ever I command you. Henceforth I call you 
not fervants, for the fervant knoweth not what 
his lord doeth : but I have called you friends: 
for all things that 1 have heard of my Father, 
I have made known unto you. 
- Yehavenotchofen me, but I have chofenyou, 
and ordained you, that ye (hould go and bring 
forth fruit, and that your fruit ihould remain;* 
that whatfoever ye fhall afk of the Father in my 
name, he may give it you. Thefe things I com- 
mand you, that ye love one another. If the 
world hate you, ye know that it hated me before 
it hated you . If ye were of the world, the world 
■would love his own: but becaufe ye are not of 
the world, but I have ehofen you out of the 
world, therefore the world hateth you. Re- 
member the word that I faid unto you. The 
fervant is not greater than his Lord. If they 
have perfecuted me, they will alfo perfecute 
you : if they have kept my faying, they will 
keep your's alfo. But all thefe things will 
they do unto you for my name's fake, becaufe 
they know not him that fent me. If 1 had not 
come and fpoken unto them, they had not had 
iin: but now they have no cloke for their fin. 
He that hateth me, hateth my Father alfo. If 
I had not done among them the works which 
none other man did, they had not had fin : but 
now have they both feen and hated both me 
and my Father. But this comet h to pajs^ that 
the word might be fulfilled that is written in 
their law,^ They hated me without a caufe* 
But when the Comforter is come, whom I 
will fend unto you from the Father, even the 

2 That your fruit Jhould remain.'] This pbflibly may allude to the cuftom of 
keeping rich and generous wines a great many years, fo that in fome cafes (which 
was efpecially applicable to thefweet Eaftern wines) they might prove a cordial to 
thofe who Were unborn «vhen the grapes were produced ,-*-Burder<, 



C 259 3 

Time. Spirit of truth, which proceedeth from the ^^ 
^■p^ Father, he (hall teftify of me. And ye alfo fliall ' 
bear witnefs, becaufe ye have been with me 
from the beginning. 

o Thefe things have I fpoken unto you, that 
ye (hould not be offended. They ihall put 
you out of the fynagogues:^ yea, the time 
Cometh, that whofoever killeth you will think 
that he doeth God fervice. , And thefe things 
will they do unto you, becaufe they have not 
known the Father, nor me. But thefe things 
have I told you, that when the time fnall come, 
ye may remember that I told you of them. 
And thefe things I faid not unto you at the 
beginning, becaufe I was with you. But now 
I go my way to him that fent me, and none of 
you afketh me. Whither goeft thou ? But be- 
caufe I have faid thefe things unto you, forrow 
hath filled your heart. Neverthelefs 1 tell you 
the truth; It is expedient for you that I go 
avv^ay : for if I go not away, the Comforter 
will not come unto you: but, if I depart, I will 
fend him unto you. And when he is come^ 
he will reprove the world of fm, and of righte- 
oufnefs, and of judgment; of fm, becaufe they 

^ John xvi. I, to the end. 

9 Tbey JJ?all put ycu out cf the fynagogues.'] There were three degrees of ex- 
communication among the Jews; the (iist is what is called in the New Teftamenr, 
*' cafting out of the finagogue," and figniiies a feparation from all commerce or 
faciery; it was of force thirty days, but might be lliortened by repentance. If the 
perfon perlifted in his obttinacy afcer the thirty days were expired, they excommu- 
nicated him again, with the addition of a folemn curfc. This is fuppoled by foms 
to be the fame with delivering over to Satan. The offence was publiihed in the 
fynagogue, and at this time candles were lighted, and when the proclamation was 
ended, thty were put out, as a fign that the perfon excommunicated was deprived 
of the light of heaven; his goods were confifcated ; his male children were not 
admitted to circumcifionj and if he died without repentance, by the fentence of 
the judge a ftone was caft upon his coffin or bier, to (hew that he delerved to be 
ftoned. He was not mourned for with any folemn lamentation. The iaft degree 
of excommunication was anathematizing, which was inflidled when the offender 
had often refufed to comply with the fentence of the court, ar^d was attended with 
corporal punifhmentj and fometimes with banifhraent and death.— Uardtr. 



[ 260 ] 

Time, believe not on me; of righteoufnefs, becaufe I Place. 

^^''~' go to my Father, and ye fee me no more; of ^-'>^~^ 
judgment, becaufe the prince of this world is 
judged. 1 have yet many things to fay unto 
you, but ye cannot bear them now. Howbeit, 
when he, the Spirit of t-uth is come, he will 
guide you into all truth : for he fhall not fpeak 
of himfelf ; but whatfoever he (hail hear, that 
ihall he fpeak ; and he will fhew you things to 
€ome. He fhall glorify me : for he fhall re- 
ceive of mine, and fhall fhew it unto you. All 
things that the Father hath are mine ; there-, 
fore faid I, that he fliall take of mine, and fhall 
fhew it unto you. A little while and ye fhall 
not fee me : and again, a little while and ye 
ihall fee me, becaufe 1 go to the Father. 

Then {d\dfome of his difciples among ihem- 
felves, What is this that he faith unto us, A 
little while and ye fhall not fee me : and again, 
a little while and ye fhall fee me : and, Becaufe 
I go to the Father } They faid therefore. 
What is this that he faith. A little while? 
we cannot tell what he faith. Now Jefus 
knew that they were defirous to afk him, and 
faid unto them, Do ye enquire among your- 
felves of that I faid, A little while and ye fhall 
not fee me: and again a little while and| ye 
ihall fee me ? Verily, verily, I fay unto you, 
th^t ye fhall weep and lament, but the world 
fhall rejoice: and ye fhall be forrowful, but 
your forrow fhall be turned into joy. A wo- 
man when fhe is in travail hath forrow, becaufe 
her hour is come: but as foon as fhe is de- 
livered of the child, fhe remembereth no more 
the anguifh, for joy that a man is born into 
the world. And ye now therefore have for- 
row : but I will fee you again, and your heart 
ihall rejoice, and your joy no man taketh from 
you. And in that day ye f^iall afk me no- 
thing: Verily, verily, I fay unto you. What- 



[ 261 ] 

Time, foever ye fhall afk the Father in my nime, he P'ace- 
^"^"^^ will give it you. Hitherto have ye aficed no- ^-"v^*^ 
thing in my name : afk and ye (hall receive, 
that your joy may be full. Thefe things have 
I fpoken unto you in proverbs: the time 
Cometh when 1 (hall no more fpeak unto you 
in proverbs, but I (hall (hew you plainly of 
the Father. At that day ye (hall al^: in my 
name : and I fay not unto you that 1 will pray 
the Father for you: for the Father hiuifelf 
loveth you, becaufe ye have loved me, and have 
believed that I came out from God. I came 
forth from the Father, and am come into the 
•world: again, I leave the world, and go to the 
Father. His difciples faid unto him, Lo, 
now fpeakeft thou plainly, and fpeaked no pro- 
verb. Nov/ are we fure that thou knoweft 
all things, and needeft not that any man (hould 
a(k thee: by this we believe that thou cameft 
forth from God. Jefus anfwered them, Do 
ye now believe ? Behold the hour cometh, 
yea, is now come, that ye (hall be fcattered, 
every man to his own, and Ihall leave me alone: 
and yet I am not alone, becaufe the P^ather is 
with me. Thefe things I have fpoken unto 
you, that in me ye might have peace. In the 
world ye (hall have tribulation: but be of good 
cheer j I have overcome the world. 

§. 128. Chrisfs address to the Deity, 

A. D. p Thefe words fpake Jefus, and lifted up his Temfa- 

^^* eyes to heaven, and faid, leather, the hour is ^^^* 

joightbe- come, glorify thy 8on, that thy Son alio may 

fore the glorify thce : as thou halt given him power 

crucifix- Qygj. 2|i fledi, that he (hould give eternal life to 

^'^' as many as thou haft given him. And this is life 

eternal, that they might know thee the only 

true God, and Jefus Chrift whom thou halt 

P John xvii. r, to the end. 



[ £62 ] 

Time. fent. I have glorified thee on earth : I have Place. 

^"^-^ finidied the work which thou gaveft me to do. 
And now, O Father, glorify thou me with 
thine own felf, with the glory which I had 
•with thee before the world was. I have mani- 
fePced thy name unto the men which thou 
gaveft me out of the world : thine they were> 
and thou gaveft them me; and they have kept 
thy word. Now they have known that all 
things whatfoever thou haft given me, are of 
thee. For I have given unto them the words 
"Vv'hich thou gaveft me ; and they have received 
fhem^ and have known furely that I came out 
from thee, and they have believed that thou 
didft fend me. I pray for them : I pray not 
for the world, but for them which thou liaft 
given me; for they are thine. And alt mine 
are thine, and thine are mine, and I am glori- 
iied in them. And now I am no more in the 
"world, but thefe are in the world, and I come 
to thee. Holy Father, keep through thine 
own name thofe whom thou haft given me, 
that they may be one, as we are. While I 
was with them in the world, I kept them in thy 
name: thofe that thou gaveft me 1 have kept, 
and none of them is loft, but the fon of perdi- 
tion; that the fcripture might be fulfilled. 
And now come I to thee; and thefe things I 
fpeak in the v/orld, that they might have my 
joy fulfilled in themfelves. I have given them 
thy word ; and the world hath hated them, be- 
caufe they are not of the world, even as I am 
not of the world. I pray not that thou 
fhouldeft take them out of the world, but that 
thou ftiouldeft keep them from the evil. They 
are not of the world, even as I am not of the 
•world. Sanclify them through thy truth : thy 
word is truth. As thou haft fent me into the 
world, even (o have I alfo fent them into the 
world. And for their fakes I fan6tify myfelfj 



C 263 I 



Titne. that they alfo might be fancftlfied through the PJace. 

^"""'^ truth. Neither pray I for thefe alone, but for ^-""'''^ 
them alfo which (hall believe on me through 
their word : that they all may be one, as thou. 
Father, art in me, and I in thee; that they alfo 
may be one in us: that the world may believe 
that thou haft fent me. And the glory which 
thou gaveft me, I have given them : that they 
may be one, even as we are one. I in them, and 
thou in m>e, that they may be m.ade perfeft in 
one, and that the world may know that thou 
haft fent me, and haft loved them, as thou haft 
Joved me. Father, I will that they alfo, whom 
thou haft given me, be v/ith me'wher<; I am; 
that they may behold my glory which thou 
haft given me : for thou lovedft me before the 
foundation of the world. O righteous Father, 
the world hath not known thee; but 1 have 
known thee, and thefe have 'known that thou 
haft fent me. And I have declared unto th^m 
thy name, and will declare it: that the love 
wherewith thou haft loved me, may be in them, 
A. D. and I in them. 
33. 

The §.129. Christ's Agon-i/, 

Mori *^^"^ ^'^^^" ^'^^^ had fung an hymn,^ they Gethfc- 
the cru- ^^^^ ^^^ ''over the brook Cedron,^ sinto the ^^^^' 
dfixioa. ttiount of Olives. ^ Then cometh Jefus with 

q Matt. xxvi. 3c. ^ Johnxviii, i. * Matt. xxvi. 30. ^ Matt. xxvj. 36. 

* Sung an hyTnn.'] Or recited it, probably like our chanting. And this feeraS*- 
to be the meaning of the word in Phil. Jud. inFlacG. p. 760. The hvmn re- 
peated bv--the Jews on this and other folemn occafions confifted of tlie ii3ch a.ii 
the five following pfalms, with an additional claufe not found in fcripture. The 
hymn ufed by the jews at this day begins with thefe words: " This is the bread 
of affliftion, which our fathers ate in Egypt." See Maimon. de Sac. Pafch. i. 1 1 3 
viii. 14. The prinniti\ e Chriftians continued this pradlice. <* They met together 
on particular days, e^.rly in the morning, and recited a hymn to Chrifi:, as to a 
divinity." Plin. ad Traj. x. 97. Ori.;en fpeaks of it as continued in his time;' 
Cent. Celf. lib. viii. p. 422,ed. Cant'.— WakeP.eld. 

* Brook CednnS\ i. e. Kidron j the name of a torrent", and of a valley t3ward5 
the Eaft of Jerufalem ; probably derived from aa Hebrew root fjgnifyjng to bs 
darkened, the valley being fhaded with wood. 



, [ 264 ] 

Time, them unto a place called Gethfemane, "where Time. 

^"^^"^^ was a garden, into the which he entered and ^"'^^ 
his difciples, ''and faith unto the difciples, Sit 
ye here, while I go and pray yonder. And he 
took with him Peter, and the two fons of 
Zebedee, and began to be forrowful, and very 
heavy. Then faith he unto them, My foul is 
exceeding forrowful, even unto death : tarry ye 
here, and watch with me. And he went a 
little further, and fell on his face, and prayed, 
faying, O my Father, if it be pofllble, let this 
cup pafs from me : neverthelefs, not as I will, 
but as thou wilt,^ >'And when he rofe up 
from prayer, and was come to his difciples, 
he found them fleeping for forrow. And 
(he) faith unto Peter, What, could ye not 
watch with me one hour? Watch and 
pray, that ye enter not into temptation : the 
fpirit indeed is willing, but the flelh is weak. 
He went away again the fecond time, and 
prayed, faying, O my Father, if this cup may 
not pafs away from me, except I drink it, thy 
will be done. And he came and found them 
afleep again : for their eyes were heavy, » nei- 
ther wilt they what to anfwer him. ''And he 
left them, and went away again, and prayed 
the third time, faying the fame words. 'And 
there appeared an angel unto him from heaven, 
ilrengthening him. And being in an agony, 
he prayed more earneftly : and his fweat was 
as it were great drops of blood * falling down 
to the ground. " Then cometh he to his dif- 

^ John xviii. i. " Matt. xxvi. 36 — 39. > Luke xxii. /^.^^ 

* Mark xiv, 40. ** Matt. xxvi. 44. *= Luke xxit. 43, 44. 

«■ Matt. xxvi. 45, 46. 

^ As thouivih.'] A fentence of refignation, which every man fhoiild ufe, as 
his compafs to diie6l him through this fea of troubles to the haven of reft. «' He 
is Jehovah j (faid Eli, 1 Sam. iii. 18.) let hini do what is good in his eye." 
—Wakefield. 

1- Drops ofh/ood.'] It fell, as drops of blood fometlmes fall j it was very cofc 
pious.— Newcoms. 



I 



[ 265 3 

Time, ciples, and faith unto them, Sleep on now, and PJa« 
^-'^'"^ tzke your reft: behold the hour is at hand, and 
the Son of man is betrayed into the hands of 
fmners. Rife, let us be going: behold he is 
at hand that doth betray me. 



§. 1 30. Christ is betrayed, 

A. D. *And while he yet fpake, lo, Judas, one of cethfe 
33* the twelve, came, and with him a great multi- mans, 
fti^'itbe- *"^^ with fwords and ftaves, from the chief- 
fore the priefts and elders of the people.* fjefus there- 
crucifix- fore, knov/ing all things that (hould come upon 
*o"* him, went forth, and faid unto them, Whom 
feek ye? They anfwered him, Jefus of Na- 
zareth. Jefus faith unto them, I am he. And 
Judas alfo, which betrayed him, ftood with.^ 
them. As foon then as he had faid unto 
them, I am he^ they went backward, and fell 
to the ground. Then afked he them again, 
Whonx feek ye? And they faid, Jefus of 
Nazareth. Jefus anfwered, I have told you 
that I am he : if therefore ye feek me, let thefe 
go their way: sThat the faying might be ful- 
filled, which he fpake. Of them which thou 
gaveft me, have I loft none. ^ Now he that 
betrayed him gave them a fign, faying, Whom- 
foever I fhall kifs,^ that fame is he : hold him 
faft. And forthwith he came to Jefus, and 
faid, Hail, mafter; and kifled him. And fefus 
faid unto him, *> Judas, betrayeft thou the Son 
of man with a kifs ? ' Then the band, and 

* Matt, xxvi. 47. *" John xvlli. 4—9. ^ ^ Matt, xjcvi. 48^—50. 

^ Lukd xxli. 48. » John xviii. 12* 

* Vide John xviii. 2, 3. 

5 Let thefe go their Way.'] i.e. Peter, James, and John; the only apoftks 
who \yere then with Jefus, as it feems from Matt. xxvi.. 37, and Mark xiv. 33. 
— Bifhop Pearce. 

^ IJhall kifs.l ■ This form of falutation was common araongft the Greeks xnd 
Romans, as well as the Jews. 

M M 



[ ^66 ] 

Time, the captain, and officers of the Jews, took Jefus, P^^^^* 
*'""'^' ' and bound him. ^-"v^*-' 

^ When they which were about him Taw what 
would follow, they faid unto him, Lord, (hall 
we fmite with the fword? ^Then Simon 
Peter,^ having a fword, drew it, and fmote the 
hlgh-prieft's fervant, and cut off his right ear : 
the fervant*s name was Malchus, Then faid 
Jefus unto Peter, Put up thy fword into the 
Iheath : "* for all they that take the fword fhall 
perifh with the fword. Thinkeft thou that I 
cannot now pray to my Father, and he fliall 
prefently give me more than twelve legions of 
angels ?^ But how then Ihall the fcriptures be 
fulfilledj that thus it muft be? "And he 
touched his ear, and healed him. 

Then Jefus faid unto the chief- priefts, and 
captains of the temple, and the elders, which 
were come to him. Be ye come out, as againft 
a thief, with fwords and ftaves ? When I was 
daily with you in the temple, ye ftretched forth 
no hands againft me : but this is your hour, and 
the power of darknefs. ° Then all the difciples 
forfook him, and fled.^ 

pAnd there followed him a certain young 
man, having a linen cloth caft about his naked 

^ Luke xxii. 49. * John xvlii. 10,11. *" Matt. xxvi. 52.— 54, 

" Luke xxii. 51 — 53. ° Matt. xxvi. 56. p Mark xiv. 51, 52. 

7 'then Simon Peter."] It is obfervable, that John only, of all the four evange- 
lifts, names Peter as the perfon who did this adl of violence. And what reafon fo 
probable is to be given for this, as that Peter was dead when John wrote his gofpel j 
but was living when the other three evangelifts wrote theirs j and that therefore, as 
this action of Peter's was a criminal one, they did not care, by naming him, to 
expofe him to publick juftice, or reproach at leaft, though atfomediftanceof time 
from the fad ? — Bifhop Pearce. 

^ Tnvehe legions of angeh.'] i, e, Minifters, or attendants. Our Lord al- 
ludes to the number of his difciples. *' Doft thou think, that my Father could 
not immediately furnifh me with twelve legions of angels for my defence, inliead of 
my twelve difciples?"— Wakefield. 

9 Forfook h'vnf and fed.] And thereby verified our Saviour's late prediction of 
their unfaithfulnefs Paul experienced no mors fidelity than his Mafter* Sec 
a Tim. ivi 26.— Wakefield. 



[ 267 J 

Time, hody ; and the young men laid hold on him : Time. 
^-"^^ and he Jeft the linen cloth, and fled from '''^^ 
them naked ^' 

§. 131. Christ is carried before Annas and 
Caiaphas, Peter denies him thrice. 

^' ^* And they led him away to Annas firft, for he The 
The^* was father-in-law toCaiaphas, which was thejudg- 
mormn<^ high-prieft that fame year. Now Caiaphas was "^^""^ 
of the * he, which gave counfel to the Jews, that it vyas thd^^l 
day of expedient that one man (hould die for the peo- prieft ° 
the cm- pig^ ('Now Annas had fent him bound unto 
£] xion. Qajaphas the high-prieft.) 'And Simon Peter 
followed Jefiis, and fo did another difciple :^ 
that difciple was known unto the high-prieft, 
and went in with Jefus into the palace of the 
high-prieft.3 But Peter flood at the door 

^ John xviii. 12, 14. 7 John xviii. 24. * John xviii. 15, 16. 
* And be left the linen clothy andfied from them nakedJ] It is almoft a general 
cuftom among the Arabs and Mohammedan natives of tlie country to wear a 
' large blanket, either white or brown, and in fummer a blue and white cotton rtieet, 
which the Chriltians conflantly ufe in the country} putting one corner before over 
the left fhoulder, they bring it behind, and under the right arm, and fo over their 
bodies, throwing it behind over the left fhoulder, and fo the right arm is left bare 
for; adlion. When it is hot, and they are on horfeback, they let it fall down on 
the faddle round them; and about Faiume I particularly obferved, that young- 
people efpecially, and the poorer fort, had nothing on whatever but this blanket. 
It is probable, the young man was clothed in this manner, who followed our 
Saviour when he was taken, having a linen cloth caft about his naked bodyj and 
when the young men laid hold of him, he left the linen cloth, and fted from then^ 
naked. — Poco'cke. 

* Another dfaple.'] Some commentators believe this difciple to have been John 
himfelf, but probably without foundation. Bifcop Pearce obferves on the paflage, 
« John has indeed every where forborne to mention himfelf by name 3 but then h? 
has always added, " whom Jefus loved," as in chap. xiii. 23; xix. 26; xxi. 
7, 20; except in chap. xix. 35, where he has plainly pointed himfelf out as the 
writer of this gofpel ; but in the place before us he has mentioned no circumflance 
by which that other difciple may be known to be John. To this I may add, that 
John being not only a Galilean, but a lifiierman by trade, it is not Jikely that he 
ihould have been known to the high-prieft, as is here faid of that difgiple who fol« 
Jowed Jefus together with Peter." 

3 The palace of the hjgh-pnej}.'] St. John only mentions, that our Lord was 
«< led away to Annas firft," Annas might be defirous of feeing him, but fe^ros to 



[ 268 ] 

Time, without Then went out that other difciple, Place. 

^'^'^ which was known unto the high-prieft^ and ^^^'^'^ 
fpake unto her that kept the door, and 
brought in Peter. * And the fervants and offi- 
cers flood there, who had made a fire of coals, 
for it was cold, and they warmed themfelves :"♦ 
^ and ( Peter) went in, and fat with the fervants* 
to fee the end. 

'' And as Peter was beneath in the palace, 
there cometh ^ the damfel that kept the door : 
«and when (lie faw Peter warming himfelf, 
ihe looked upon him, and faid, *Art not thou 
alfo one of this man's difciples? ''But he 
denied, faying, I know not, neither underftand 
I what thou fayeft. And he went out into 
the porch; and the cock crew. And a maid 
faw him again, and began to fay to them 
that flood by. This is om of them. And 
he denied jt again. ^And about the fpace of 
one hour after, '^ they that flood by faid again 
to Peter, Surely thou art one of them : for thoU 
art a Galilean, and thy fpeech agreeth thereto.^ 

^ John xviii. i8. *• Matt. xxvi. 58. " Mark xiv. 66. y John xvlil. 17, 

* Mark xiv. 67, * John xviii. 17. ^ Mark xiv. 68-^-70. 

c Luke xxii. 59. " Mark xiv. 70, 71. 

have fenthim without delay to Caiaphas and the ciders aflembled with him. It is 
not unlikely, that Annas and his fon-in-law lived in the fame palace j it being a 
thing not unfrequent in fome countries for different branches of a family to have 
their diftinft dwellings in the fame fpacious edifice. Dr. Shaw (Travels, p. 275) 
tells us, that it is the cafe in Barbary and the Levant. The palace to which St. 
Peter followed our Lord, and in which he difowned him^ was the palace of the 
high-prieft, John xviii. 15, 16; and the palace of the high-prieft was certainly 
tliat of Caiaphas, Matth. xxvi. 3.— Townfon. 

4 Warmed tbemfehes^'] This feemed ftrange to Mr. Biddulph, who viHted 
Jcrufalem at the feafon of the Paffover, and found the fun exceedingly hor ; but in 
a few days *' the very place refolved the doubt}" Gen. xxxi. 40.^— Harmer. 
Pococke tells us that in the night of the J^th of May the fheik of Sevoury (a place 
in Galilee) made them a fire in a little building. No wonder, then, that th6 
people who went to Gethfamene to apprehend our Lord, thought afire of coals a 
confiderable refrcfement at the time of the paffover, much earlier than the 8th of 
May— Id. 

5 yigreeth thereto.'] As we are told in Judges xii. 6, that an Ephraimite was 
idiftiiigaifl»able from other Jews by his pronouncing the w«rd SbibbQletb thus. 



[ 269 ] 

Time. But he began to curfe and to fwear, faying^ I Place, 
^^^T>J know not this man of whom ye fpeak. ^ And "— x— ^ 
immediately, while he yet fpake, ''the fecond 
time the cock crew. ^And the Lord turned, 
and looked upon Peter : ^ and Peter called to 
' mind the word that Jefus faid unto him, 
Before the cock crow twice, thou flialt deny 
me thrice. ^And he went out, and wept 
bitterly. 

§. 132. Christ is first led before Caiaphas, 
and afterwards before the whole Council 
of the Jews, He decla res himself to be the 
Christ, and is adjudged worthy of death, 

A. D. i' The high-priefl: then afked Jefus of his The 
33* difciples, and of his dodlrine. Jefus anfwered i'^^^S" 
^. him, I fpake openly to the world j I ever taught f^",f - 

morning . / X '"'^i-i i ,•? '^^'1 <>f 

of the iJ^ the fynagogue, and m the temple, whither j^, high 
day of the Jews always refort, and in fecret have I faid piieft." 
the cru- nothing : Why afketh thou me ? afk them 
ciftxion. Yvhich heard me, what I have faid unto them : 
behold, they know what I faid. And when he 
had thus fpoken, one of the officers which ftood 
by ftruck Jefus with the palm of his hand, 
faying, Anfwereft thou the high-prieft fo? 
Jefus anfwered him, If I have fpoken evil, 
bear witnefs of the evil: but if well, wliy 
fmiteft thou me ? 

'And as foon as It was day, the elders of the The 
people, and the chief-priefts and the fcribes, Sanhe, 
came together, and led him into the council. *if''m, 
n^And the chief-priefts and all the council 
fought for witnefs againft Jefus to put him to 
death, and found none. For many bare falfe 

• Lukexxii. 6o. ^ Mark xiv. 72. ^ Luke xxii. 61, ^ Mark xiv. 72. 

* Matt. xxvi. 75. ** John xv'iji. 19 — 23. f' Luke xxii. 66. ""Mark xiv. 55 — 6i« 

Sibboleth : we may fuppofe likewife, that a Galilean might be known by iiis pro- 
nouncing fome words in a way peculiar to the Galileans, or perhaps by his uGng 
fome words which Galileans only made ufe of in their converfatioii.—- Bp. Pearce. 



[ 270 ] 

Time, witnefs againft him, but their witnefs agreed Piac?, 
^'"""^''^ not together. And there arofe certain, and '^^"v-vj 
bare falfe witnefs againft him, faying, We heard 
him fay, I will deflroy this temple that is made 
with hands, and within three days I will build 
' ' another made without hands. But neither (o 

did their witnefs agree together. 

And the high-prieli ftood up in the midil, 
and afked Jefus, faying, Anfwereft thou no- 
thing? what is it which thefe witnefs againfl: 
thee? But he held his peace, and anfwered 
nothing. Again the high-prieft afked him, 
and faid unto him, "I adjure thee, by the living 
Ood,^ that thou tell us whether thou be the 
Chrift, theSonofGod. Jefus faith unto him, 
•I am : and ye (hall fee the Son of man iitting 
on the right hand of power, and coming in the 
clouds of heaven, p Then faid they all, Art 
thou then the Son of God ? And he faid unto 
them, Ye fay that I am. "^ Then the high- 
prieft rent his clothes,*^ frying. He hath fpoken 
blafphemy ; what further need have we of wit- 
neffes ? behold, now ye have heard his blaf- 
phemy. What think ye? They anfwered 
and faid, He is guilty of death. ""And the men 
that held Jefus mocked him, and fmote him; 
" and fome began to fpit on him, and to cover 
his face, and to buffet him, and to fay unto 
him, ^ Prophefy unto us, thou Chrift, who is 
he that fmote thee ?^ 

^ Matt. XXVI. 63, 64. '^ Mark xiv. 62. P Luke xxli. 70. 

1 Matt. xxvi. 65, 66. *" Luke xxii. 63. ^ Mark xiv. 65. 
^ Matt. xxvi. b8. 
5 Ey the U'v'ir.gGod.^ A folemn adjuration, which a Jew was bound tQ 
anfwer. Levit. v. i. 

^ Bent his clothes.] His upper garnients. This was a common expreflion 0^ 
paQion, particularly grief, among moft ancient nations, but efpecially among the 
Jews. It is often mentioned in the OldTeftament, as 2 Kings xix. 1 j i Mac. 
xi. 71, &c. — Wakefield. 

7 That fmote thee.] This ufage of Chrift refers to that fport fo ordinary among 
children, in which it is the manner firft to blindfold, then to ftrike, (ver. 63) then 



r 271 ] 

§. 133. Christ is led to Pilate i 
^^[l^ " When the morning was come, ail the P^ace. 
A. D. .chlef-priefts and elders of the people took ThC^ 

33. counfel againfi: Jefus to put him to death : .and jiuig- 
The when they had bound him, they led hi?7i away ^^^^ 
"JT^^'^from Caiaphas unto the hall of judgment: ^'^^ 

«f the y J , ,. S u • . D .• DM . *» Piiate, 

day of ^"d delivered him to rontms Pilate the go- 
the cm- vernor:^ ^and they themfelves went not into 
ciiixion. the judgment-hall, left they ihould be defiled} 

* Matt, xxvli. I, 2. "^ John xvlil. aS, ^ Matt, xxvii. 2. ^ John xviij. 28 — 37, 

to flfk who gave the blow, and not to let the perfon go till he named the right man 
who had ftrtiek him. It was ufed on this occafjon to rspioach our blefled Lord, 
and expofe him to ridicule. — Burder. 

^ They delivered b'm to Pontius Pilate the go'uern:r.'\ The reafon of this was, 
that they fought to kill him. See John xviii. 31. Piiate was of a rough, fierce, 
and untratlable temper; and corifcious that, duiing his government of Jude:V, hs 
was liable to be charged with the crimes of bribery, contumely, rapnie, irjjLTy, 
infult, indifcriminate and repeated murders, and the harfheft cruelty j Philo. Leg. 
id Caium. p. 1033-4, ed. Paris, 1640; Lardner's Cred. 156, 34.0. It is re- 
corded of him, that he attempted to bring water into lerufalem, at the exp:'nce of 
money taken out of the facrcd treafury; )of. Ant. xviii. 4, 13 Lardncr^s Crcd, 
5* 3375 t:hat he dedicated gilt fhields, and placed them in Herod's palace; Lard. 
Cred. 1, 339 ; Philo. ubi fupra; and that he introduced into Jerufalem lae Ilomaa 
cnfigns with their carved images; [of. ib.j Lardner's Credib. j, 336. From aU 
which adls of contempt towards the [ews and their laws he defifted, on account of 
the firmnefs /hewn by that people, and left they fhould accufe him of mai-adn»i- 
niftration to the Emperor Tiberius. However, after having governed Judea for 
ten years, he was deprived of his office was involved in various calamities, ani 
died by his ov;n hands at Vienne in Gaul, the place of his bani/hment. Euicb, 
Chron. p. 78; Lardner's Cred. i. 851, 5. — Ncwcorr.e. It is plain from the New 
Teftament, and other ancient writings, that the Roman governor of Judea ufually 
refided at Csefarea, there being only an inferior officer left at Jerufiilem with a 
band or legion of foldieis to keep all things there in order; hut yet it is certain, 
that at the time of their great feafts, and efpecially at the pafTover, the governor 
himfelf was wont to be at Jerufalem, to prevent or fupprefs difturbances. TheiiE 
h frequent mention in Jofepbus' hiftory of the prefence of the procurators of Judea, 
or of the prefidents of Syria, at Jerufalem at thefe times. Moreover, very proba- 
bly Pilate was often at Jerufalem, at the feafts, for the admlnillration of juPcice. ' 
Jerufalem was the chief city of Judea, and had a council in it. And it was very 
ufual for the Roman governors to go, at times, to the chief towns of their pro- 
vinces on this account, as is evident from many palTages of the Roman authors. 
And it may be fairly concluded from theEvangelilb, that Pilate was at Jerufalem 
now for this very end; as it is alfo very plain that he had ufed to keep court there 
at this feaft. '* Ye have a cuftom (faid he) that I fliouid releafe unto you one at 
the pafibver." John xviii. 39.— -La. dner. 



[ 272 3 

*rime. but that they might eat the paflbver.^ Pilate P^ace* 
^"'^^''^ then went out unto them, and faid. What ^'^^'^ 
accufation bring ye againft this man ? They 
anfwered and faid unto him. If he were not a 
malefaftor, we would not have delivered him 
up unto thee. Then faid Pilate unto them. 
Take ye him, and judge him according to your 
law. The Jews therefore faid unto him, It 
is not lawful' for us to put any man to death: 

^ That they might eat the pajfoverj] If they had eaten the paflbver on the night 
Before, as Jefus did, this muft relate to the facrifices called peace-ofFerings, which 
were to accompany the eating of the pafchal lamb. See 2 Chron. xxxv. %y\xA 
Deut. xvi. 2, compared with Numb, xxviii. 19. But it feems more probable* 
that thofe Jews had not then eaten the pafchal lamh, and that it was thought 
lawful in Jefus' days (becaufe almoft unavoidable on account of the great number 
of lambs to be killed for the purpofe, which Ceftlus caufed to be numbered, and 
they amounted to two hundred and fifty-fix thoufand five hundred, as Jofephus 
faj^'s in Bell. Jud. vi. 9, 3.) for the Jew to eat it on any hour between the even- 
ing of Thurfday and that of Friday, notwithftanding'the command of Exod. xii# 
6, 8, which feems to require that the lamb fhould be eaten at the time when Jefus 
ate it. — Biihop Pearce. 

' It is not laivful,'] They might have judged Jefus or any other man ac- 
cording to their law, as Pilate bade them to do; but then they could only excom- 
municate him, or fcourge him, or vote him to have deferved death, as they diiS 
Jefus in Matthew xxvi. 66. They could not put any man to death, without leave 
of the Roman governor ; and this feems confirmed by what we read in Jof. Ant. 
XX. 8, I, where he tells us, that " Ananus the high-prieft, upon the death of 
Feftus the Roman governor, and before Albinus his fucceffin* was arrived, called 
a council, and caufed James the brother 9^ Chrift and others to be ftoned to deatfe 
upon a charge of having violated the law of Mofes; and that Albinus turned him 
out bf his office of high-prieft for having taken this authority upon him. What 
the Jews did afterwards to Stephen (Afts vii. 59) is no argument to the con- 
trary of what they here fay,, becaufe his death was brought about in a tumultuary 
way, for which they were accountable to the Roman governor. In Afts xii. 2, 3, 
when we are told, that •* James (the brother of John, and fon of Zebedee) was 
killed with the fword," and that it pleafed the Jews, we are told at the fame 
time, that Herod, the then king of the Jews, was the perfon who caufed him to 
be put ro death, and had the rightful power of fo doing. And when it is faid in 
A£ls V. 33, that the chief- priefls ** took counfel to flay the apoftles," it Is pro- 
bable> that they only meant to get theconfent of the Roman governor for having 
them put to death; becaufe in John xi. 53, we read, that they " took counfel 
together to put Jefus to death j'* and we know that tl>e method which they took 
for getting this done, was by application to Pilate for his condemning him to die. 
It is very probable, that the power of life and death (as it is commonly called) 
was taken from the Jews upon the banilhment of Archelaus, when Judea was re- 
duced to a Roman province, and a Roman governor was placed over the inhabi- 



C S7S ] 

Tlme.^ * And they began to accufe him, faying. We ^^^^ 
found this fel/ow perverting the nation, and "^ 
forbidding; to give tribute to Cefar; faying that 
he himfelf is^ Chrift a king."" " Then Pilate 
entered into the judgment-hall again, and called 
Jefus, and faid unto him, Art thou the King 
of the Jews ? Jefus anfwered hirn, Sayeft thou 
this thing of thyfelf, or did others tell it thee 
of me ? Pilate anfwered, Am I a Jew ? Thine 
own nation, and the chief-priefts have deli- 
vered thee unto me: what haft thou done? 
Jefus anfwered. My kingdom is not of this 
world: if my kingdom were of this world, then 
would my fervants fight, that I fhould not be 
delivered to the Jews : but now is my kingdom 
not from hence. Pilate therefore faid unto 
him, Art thou a king then ? Jefus anfwered. 
Thou fayeft that I am a king. To this end 
was I born, and for this caufe came I into the 
world, that I fhould bear witnefs unto the 

' truth. Every one that is of the truth, heareth 
my voice. Pilate faith unto him, What is 
truth ?3 And when he had faid this, he went 

■ Lukexxiii. z. ** John xviii. 33 — 38. 

tantsof Judea, under the tide of a procurator, fubordinate to the governor cf Syria. 
Jt is generally faid, that fome pafTage in the Talmud acknowledges the power of 
putting to death to have been taken from the Jewifli council about forty years 
before the deftru6lion of Jerufalem by the Romans. For this Werfte'n on this 
Jslace q^uotes Avoda Sacra, f. viii* 2, and Bafnage jnhisHIflory of the Jews, (lib, 
vi. cap. 2.) fays, that Maimonides mentions this faft, and fupports it by the au- 
thority of the Talmud; but it is probable that this power v^'as taken from the 
Jews, when the Roman emperors took the government of Judea into their. own 
nands, which was more than fifcy years before the deftrudion of Jerula!em j 
though while Herod, mentionel in A<Sls xii. reigneJ, they fuffered him to exercife 
the power of life and death. — Bifhop Pearce. 

^ ^ king.J Without doubt the chief-priefls had delivered him to Pilate as one 
who had affarned this title, to make the governor imagine that he affetted the fo- 
vereignty of Judea, and excite thereby his jealoufy againft Jefus, as a rival of ihq 
emperor. — Wakefield. 

3 tfhat is truth f J " What is that truth of which thou fpeakeil ?'' But per- 
fuaded that the anf-ver would no? concern hini as a.Roman governor, he' abruptly 
Iftfc the tribunaL — Newcome. 

N N 



[ n^ ] 

Time, out again unto the Jews, and faith unto them, I Place. 

^^^--^ find in him no fault at all 'And they were '"^'^'^ 
the more fierce, faying, He ftirreth up the 
people, teaching throughout all Jewry, begin- 
ning from Galilee to this place. 

§. 134. Pilate sends Christ to Herod. a| 

A. D. " When Pilate heard of Galilee, he aflced 
33. whether the man were a Galilean. And as 
Tt^e foon as he knew that he belonged unto Herod's 
morning ju^-jf^ji^^JQ^ he fent him to Herod,4 who himfelf „ ,, 

of the •* ir T r 1 ^ ' A . Herod's 

day of ^^^° ^^^ ^^ Jerulalem at that time.5 And paiac^, 
the cru- whcn Herod faw Jefus, he was exceeding glad, 
cinxion. for he was defirous to fee him of a longfeafon^ 
becaufe he had heard many things of him; 
and he hoped to have feen fome miracle done 
by him. Then he queftioned with him in 
many words : but he anfwered him nothing. 
And the chief-priefts and fcribes flood and ve- 
hemently accufed him. And Herod with his 
men of war fet him at nought, and mocked 
hhn^ and arrayed him in a gorgeous robe,^ and 

^ Luke xxiii. 5. ^ Luke xxiii. 6— 12. 

* He fent h'm to Herod.'] Ladlantius Informs us (but upon what authority he 
iocs not fay) that this Herod the tetrarch, then at Jerufalem, was theperfon who 
chiefly inftigated the Jewifh rulers to put Jefus to death, out of fear that if Jefus 
had lived to ereft his kingdom, he himfelf fhould b: dethroned. Laft. Inft. p. 
369, ed. Oxon. — Bifhop Pearce. 

5 ^t yerufakm at that time,'] It is moft likely that both of them (and the 
high-prieft alfo) lodged near the temple. The tetrarch of Galilee refided in his 
own territories, and the procurator of Judea at Casfarea. They came butocca- 
fionally to Jerufalem, and at fuch limes they and the whole train of each might 
be received, without interfering, in the fuperb edifice erected by Herod the Great j 
tor it confined of two diiHn£l fpacious buildings, one of which he named Caefareum, 
and the other Agripeum ; and Jofephus in one place calls it not a palace, but 
palaces. This edifice, as well as the tower Antonia, which was a palace and for- 
trefs together, flood near the temple, and communicated withit.— Townfon. 

^ A gorgeous rohe.] The nobility among the Jews were accuftomed to wear 
white robes, and were therefore called albatiy a name taken from the colour of the 
robe which they wore. Hence, jn Rev, iii. 4, it is faid concerning the faints in 
Sardis, '* they fliall walk with me in white, (garments) for they are worthy." 
In this fcnfe James ufes the Greek word in bis Epiftle chap. ii. 2, and puts in 



the cru- 
cifixion. 



[ ^IS ] 

Tims, fent him again to Pilate. And the fame day PJ-i^^e 
*"^^^^ Pilate and Herod were made friends together: ^^'^^ 

for before they were ac enmity between them- 

felves. 

§. 135. Herod sends Christ back to Pilate ^ 
who endeavours in vain to release him, 

A. D. e And Pilate, when he had called together Plate's 
^^^^' the chief-priefts, and the rulers, and the peo- J"^S' 
morning P^^j f^'^ unto them, Ye have brought this man ^^^^^ 
of the unto me, as one that perverteth the people : 
day of and behold, I, having examined hi?n before you, 
have found no fault in this man, touching thofe 
things whereof ye accufe him: No, nor yet 
Herod : for I fent you to him; and, lo, nothing 
worthy of death is done unto him. I will 
therefore chafdfe him, and reieafe him, '^Now 
at that feaft the governor was wont to reieafe 
unto the people aprifoner, whom they would.^ 
sAnd there was one named Barabbas,^ which 
lay bound with them that had made infur- 
re6lIon with him, who had committed murder 
in the infurrection. And the multitude crying 
aloud, began to defire hi??i to do as he had ever 
done unto them. But Pilate anfwered them, 
faying, ^ Vs^hom will ye that I reieafe unto you? 
Barabbas, or Jefus which is called Chrifl? 

• Luke xxlii. 13 — pi6. ^ Matt, xxvil. 15. ^ Mark xv. 7 — 9, 

*^ Matt, xxvi't. 17—22. 

oppofition to it the garment of a poor man, which he calls of a dark or dirty colour. 
In this white robe therefore Herod caufed Jefus to be clothed ; and, as the nolVilicy 
3"nong the Romans wore purple for, the moft part, Pilate's foldiers, who were 
Romans, put on Jefus a purple robe, (Mark xv. 17 j John xix. 2.) bot;h of them 
I'ollowing the curtom of their country, when, by way of mocking Jefus as a king, 
ihey clothed him in robes of ftatc. — ^^Blifiiop Pearce. 

^ WhomtheywQttld,'] This cuflom was probably introduced by Pilate himfelf, 
v.'ho was a time-ferving man, and might wifh to ingratiate himfclf with the jewiih 
nation by this mark of attenlion and complaifance.— rV'/akefield. 

3 Barabbat.'] The populace might be difpofed to favour him, bbcaufe he was 
an infurgentagain'Hhclloman power] Luke xxxiii. 19.— rNewcome." 



r ^"^^ ] 

Time.^ For he knew that for envy they had delivered Place 
him. When he was fet down on the judgment 
feat, his wife? fent unto him, faying, Have thou 
nothing to do with that juft man : for I have 
fuffered many things this day ^ in a dream, be- 
caufe of him^ But the chief-ptiefts and elders 
perfuaded the muhitude that they (hould afk 
Barabbas, and deftroy Jefus. The governor 
anfwered, and faid unto them. Whether of the 
twain will ye that I releafe unto you ? They 
faid, Barabbas. Pilate faith unto them, What 
fhall I do then with Jefus which is called 
Chrift ? 'But they cried, faying. Crucify him^ 
crucify him. And he faid unto them the 
third time. Why, what evil hath he done ? I 
have found no caufe of death in him : I will 
therefore chaitife him, and let />//» go. ''And 
they cried out the more exceedingly, Crucify 
him, 

i-Lukexxili. 21, 22. * Mark xv. 14. 

5 His wife.'] So long as the commonwealth fubfifted, it was very unufual for 
the governors of the provinces to .take their wives with them ; and afterwards 
Auguftus feems not much to have approved of it, but however the cdhtrary cuf- 
tom prevailed. It is evidfent from Tacitus, that at the time of Auguftus' death, 
Germanicus had his wife Agripplna with him in Germany ; and in the beginning 
of Tiberius' reign he carried her with him into the eaft ; and Pifo, the prefeft of 
Syria, took his wife alfo along with him at the fame time. But there is nothing 
can render this more apparent, than a motion made in the Roman fenate by Severus 
Caefina, in the fourth confulfhlp of Tiberius, and fecondof Drufus Casfar, A.D. 21 : 
*' That no magiftrate, to whom any province was afligned, ihould be accompa- 
nied by his wife j" except the fenate's rejedling it, and that with fome indigna- 
tion.— Lardner. 

' This day.] It is to be obferved, that by this day is meant this night. This 
may feem a ftrange interpretation, till it is confidered, that the day, according to 
the reckoning in Judea, began on the evening before Pilate's wife fent this meffage 
to her hufband; and that therefore the night in which fhe had her dream, was a 
conftitucnt part of what ilie meant by this day* This is agreeable to what we read 
in Gen, i. 55 ** the evening and the morning were the firll day."— BiihopPearce, 



Z Q77 ^ 

Time. §. 135, Pila/e, hamng again endeawured ?Jaae. 
^^^^^ in vain to liberate Jesus, delivers him to ^^-^^^r^ 
the Jews. He is crucified. 

A. D. ' Then Pilate therefore took Jefus, and piiate's 

33. fcourged bim.^. "^Then the foldiers of thej^dg- 
The governor took Jefus into the common-hall, ^^"'^ 
Tf^the"^^"*^ gathered unto him the whole band 0/^^'^' 
day of fiddlers. And they ftripped him, and put on 
the cru- l^im a fcarlet robe.^ And when they had plat- 
fiijxion. ted a crown of thorns, they put // upon his headj 
and a reed in his right-hand :4 and they bowed 
the knee before him, and mocked him, faying, 
HailjS King of the Jews! And they fpit upon 

^ John xix. I. ^ Matt» xxvii. 27 — 30. 

"* Scourged him.'] This cuftom of fcourging feems to have uniformly preceded 
the punifliment of crucifixion among the Romans. The fons of Brutus were 
fcourged previoufly to decapitation^ Liv. ii. 5. See too Phil. jud. in Fiacc. p. 
755, ed. Col. Macrob. Saturn, lib. i. chap, 11. But this ufage was not pe- 
culiar 10 the Romans; for Hannibal fcourged the guide, before he crucified him i 
Liv. xxii.13: and Mago the magiftrates of Gadesj lib, xxviii. 37. This 
fcourging of itfelf appears to have been a very fevere puniihment. Crucifixion 
■was a very early puniftment among various nations. See Herod. Clio izS, 
Diod. Sic. ii. 91; Plat. Gorg. p. 323, ed. Franc, and Harvvood's Difiert. vol.ii. 
fedt. 24. It may be proper to oblerve in this place, that Tacitus, the Roman 
hiftorian, bears witnefs to the capital puni/Iiment of Jefus Chrift under the pro- 
curatorfhip of Pontius Pilate, in the following memorable pa(ra2,e of his Annals: 
*' Nero put thofe who commonly went by the name of Chiiiiians to the moii 
exquifite tortures. That term was given them from Chrill, who was capitally 
puniihed in the reign of Tiberius, by Pontius Pilate the governor." — Wake.:elJ. 

3 y^fcarht robe.'\ This was to ridicule his pretenfions to the tide of a king; 
as the crown and tne reed in Imitation of a fceptre. Purpie robes were worn by 
kings and people of rank ; fee Hor. Od. i. 35, 12; (thefe were the celebrated 
Tyrian robes, fee Horn. II. Z, 289-;— 296.) Ep. i. 17, 27, 31; Virg. ^n. vii. 
814, &c. Luke (xxiii. 11) calls it afplendid robe. — Wakefield. This circum- 
ftance of de'rifion, and thofe which follow, refer to Jefus' confeffion, ver. 11. 

* A reed in bis right hand.] Rather a cane; for they fmore him on the head 
with it, ver. 30. Thefe reeds grow to a great fize in the Eaft, and ferve for 
walking-ftick;, and even clubs. — Wakefield. 

5 Hail.'\ In the more folemn fenfe of the word. The mock majelliy of" Ca- 
rabas, who was fet up by the Alexandrians in derlfion of Agrippa and the Jews, as 
it is related by Philo Judaeus, has fa great a refemblance to this trearmcnt of our 
Saviour, as cannot but gratify and furprhfe the reader J ** Having placed Flaccus 
on an eminence, that all might fee him, they put a broad plant on his head for a 



[ 273 ] 

Thne. hirn,^ and took the reed, and fmote him on the Pi^ce, 
^^"^ head* "Pilate therefore went forth again, and ^^'^ 
faith unto them. Behold, I bring him forth to 
you, that ye may know that I find no fault in 
him. Then came Jefus forth, wearing the 
crown of thorns, and the purple robe. And 
Pilate faith unto them, Behold the man \ 
When the chief-priefts therefore and officers 
faw him, they cried out, faying, Crucify him^ 
crucify hifn. Pilate faith unto them, Take ye 
him, and crucify him: fori find no fault in 
him. The Jews anfwered him. We have a 
law,7 and by our law he ought to die, becaufe 
he made himfelf the Son of God. 

When Pilate therefore heard that faying, he 
was the m.ore afraid ; and went again into the 
judgment- hall, and faith unto Jefus, Whence 
art thou? But Jefus gave him no anfwer. 
Then faith Pilate unto him, Speakeft thou not 
unto me ? knowefi: thou not, that I have pov^^er 
to crucify thee, and have power to releafe thee I 
Jefus anfwered. Thou couideft have no power 
at ^//againfi me, except it were given thee from 
above: therefore he that delivered me unto thee 
hath the greater fin. And from thenceforth 
Pilate fought to releafe him : but the Jews 
cried out, faying, If thou let this man go, thou 
art not Cefar's friend : whofcever maketh him- 
felf a king, fpeaketh againft Cefar. 

When Pilate therefore heard that faying, he 
brought Jefus forth, and fat down in the judg- 

" JO'in xix, 4—15. 

dT.idem^ and cover his body wjch a ca.pct inftead of a fcarlet robe. One gave him 
a piece of mill, which be found 'in tb,e road for a fceptre. Then a great cry was 
raifed among the croud, who faluted hira by tide of Lord." — Wakefield. 

* Andtkeyjplt upon bim,'] This infult is CQiifidered by the Orientals as one of 
the moll unpardonable that can be oiJi^red from one man to another. 

7 JVe have a latv -I Levit. xxiv, 16. By this law blafphemers of God were 
to he put to death; and the chief-priefti. having charged Jefus ivich blaspheming, 
they therefore voted that he deier.ved to die. See Matt. xxvi. 65. 66. 



C 279 3 

T^^^«- ment-feat,^ In a place that is called the pave- P^^«"- 
""^^ ment,^ but in the Hebrew, Gabbatha. And it ^^ 
was the preparation' of the paffbver, and about ^erit 
. the fixth hour :^ and he faith unto the Jews, k.>t of 
Behold your king. But they cried out, Away P'^^^te, 
with himj away with hhn^ crucify hinv. Pilate ^^J^'jJ^^ 
faith unto them, Shall i crucify your king? ^^l^^' 
The chief priefts anfwered, We have no king 
but Cefar. 

° When Pilate faw that he could prevail no- 
thing, but thai rather a tumult v;as made, he 
took water, and wafhed his hands^ before the 
multitude, faying, I am innocent of the blood 
of this juft perfon : fee ye to it. Then anfwered 
all the people, and faid, His blood be on us, 
and on our children.* Then releafed he 

" Matt, xxvli. 24 — 26. 

* Judgment-jeat.l It feems to have been placed in the open air, agreeably to 
what Jofephus in Antiq. xviii. 4, i, fays of Fleiod, when be tried !iis two Tons : 
*' He catne to the judgment-fear, and that was placed in the ftadjum, (ihe circus, 
43r place for races) behind which his foldiers kept guard unfecn."— Di/hop Peaice. 

9 The pavement J] Rather the ftone pavement, a fpot paved with ftones, en- 
djfed and elevated, where the judge fat in his chair of flate. See Either i, 6. 

* The preparation. "^ The day before the pafchal fabbath. 

^ The fixth hour."^ Six o'clock in the .morning, according to St John's mode 
of reckoning. See note on the words '• the tenth hour," in the fourth chapter 
of St. John's gofpeJ. 

3 U'ajhed his hands."] To fignify his innocence by this aSion. Clean hands 
are a common figure for purity of life. So, with the fame intent, in the law of 
Mofes, in the cafe of an undifcoveied muider, the elders of the city neareft to the 
place where the murdered perfon was found, arc enjoined to wafii their hands over 
the expiating vidlim, and to make a prote lation of their own innocence; Deuf. 
xxi. I — 10. And the Pfalmift fpeaks of " wafting his hands in innocency 5" 
Pf. xxvi. 6; Ixxiii. 13;, See too Exod. xxx. 19—22, &c. This cuilom ha<J 
fomething in it both rational and moral. It was grounded on a perfuafion that 
the Supreme Being would regard v*'ith aiprobarion no offering fiom hjnds pol- 
luted with human blood; and that nothing was fo acceptable to him as purity of 
Ijfvi. This fignificant and ufeful emblem was projlituted by the Phariftes andi 
jew'.fh devotees to every trivial cccafion; and-degeneraied wich them into a trou- 
■blefome and contemptible fuperfticion. — VVakefield, 

-* His blood be on us and on our children.'^ The Jewiih nation, after clamorouOy 
i^manding the cruciiixbn of the Lord of life, imprecate the vengeance of hi^ 



[ 28a J 

Time. Barabbas unto them, ^that for feditlon and PJ^ce. 

^^v-"^ murder was caft into prifon, whom they had '^^v"^ 
defired ; but he delivered Jefus to their will. 
''And after that they had mocked him, they 
took the robe off from him, and put his own 
raiment on him, and led him away to cru- 
cify him, 

§. 137. The remorse and self-destruction 
of Judas ^ 

A. D. ' Then Judas, which had betrayed him, jerufa-*^ 
S3* when he faw that he was condemned, re- 'em. 
'^^'^ . pented hunfelfjS and brought again the thirty 
S°the"^ pieces of filver to the chief-prieils and elders j 
dav of frying, I have finned, in that I have betrayed 
tije cru- the innocent blood. And they faid. What is 
cifixion. z;^^^ to us ? See thou /i? ^Z?^/. And he caft 

P Luke xxiii. 25. ^ Matt, xxv'ii. 31. "" Matt, xxvii. 3 — to. 

blood upon themfelves and their pofterky. The Evangelift has not recorded, 
nor did the Jews prefer, this requeft in vain. They were foon vifited by s 
feries of calamities, unparalleled in the hiftory of mankind; and are to this 
day difperfed among the nations of the earth for our admonition ; a ftanding 
manunient of the wrath of heaven, and an unwilling teftimonial of the trutn 
of the Chriftian difpenfation. The guilt of Pilate conJifted in adling againfi: 
his own conviftipn, in obedience to the voice of the multitude. This 
unprincipled governor was convinced of our Lord's innocence, and fincerely 
wifhed to releafe him; but was prevented from executing his inclinations by the 
xmited folicitations of intereft and fear: intereft, becaufe he was of a venal difpo- 
fition, and courted popularity ; and fear, becaufe the Jews might have accufed him 
to Tiberius of encouraging rebellion and the claim of a rival king.— Wakefield. 

5 Repented bmfelf.'\ This repentance of thefalfedifcrple, and his acknowledg- 
ment of having betrayed an innocent man, conftitute a very convincing argument 
in proof of our Lord's fmcerity; and confequently eftabliih the divinity of his 
m'ifiion, Judas was well acquainted with all the circumftances of his life and 
charafter; and muft therefore have been enabled to form a competent judgment 
of the merits of his pretenfion? to the ofnce of the Meffiah. Now what better 
evidence can be defired of the heavenly defignationof Jefus, of the convincing in- 
fluence whiclihis miracles and do£lrines carried with them, and of the irreproach- 
able tenor of his life, than this involuntary confeflion and rcmorfe of a faithlefs 
difciple? What can more clearly demonftrate the innocency of our Lord, than 
the inability of Judas to make good any charge of impafture or criminality agairift 
him, when every motive of intereft, inclination, and fname, fo powerfully urgedhini 
to convi6t the man whom he had betrayed ?'— Wakefield., . 



i: 231 3 

Time, down the pieces of filver in the temple, and P'^^^- 
^''^'^ departed, and went and lianged himfelf.^ And ^'^"^^ 
the chief-priefts took the (ilver pieces, and faid, 
It is not lawful for to put them into the treafury, 
becaufe it is tlie price of blood/ And they took 
counfel, and bought with them the potter's 
field, to bury ftrangers in '^ wherefore that field 
was called,^ The field of blood, unto this day. 
(Then was fulfilled that which was fpoken by 
Jeremy the prophet, faying. And they took the 
thirty pieces of filver, the price of him that was 
valued, whom the children of Ifrael did value: 
and gave them for the potter's field, as the 
Lord appointed me.) 

§. 138. Christ is led away to be crucified, 
^ -Q^ 'And as they led him away, they hid hold Between 
33. upon one Simon, a Cyrenian,' coming out of thejudg^ 

• Luke xxiii. 26—32. 

^ Handed himfelf.'j Rather he ivas choakedy or died with extreme gnef, or 
imih angmjh. Wakefield on the pafl'age quotes a paragraph from Dr. Mead, 
uhich reconciles the particular5 here given with St. Luke's account of the tranf- ' 
action; w.ho fays that "Judas fell fla:, and burft in the midft, and all his boweh 
ucre poured out." Agony of mind might induce a diftemper which would con- 
clude with thefe dreadful fymptoms. 

7 Tkepr'.ct of blood.'] Jt was a cudom among the Jews, imitated by the firft 
Chrii'lians, that it Ihould not be bwful for executioners to offer any thing, or for 
any alms to be received from them. This was alfo the cafe with money that 
'came out of the publicans' or quaeftors' excliequer. No money obtained by the 
bl;)od or life of another, was fit to be received or put into the treafury. The field 
that was bought with it was called the field of blood.' — Burder. 

^ Strangers.] The article is fignlficant In the original, though our language 
will not bear ir. For it (hews that ftrangers in general, people of a different coun- 
try and religion, are not meant; but ftrange Jews only; Jews, who were not 
iiarives of Jerufalcm, but might come there to woifiilp at the temple, or on other 
•bufinels. W^here no fuch fpeclfication is in:ended, the article is omitted: Eph, 
ii.12; Heb. xi. 13. — Wakefield. 

9 IVas called.] This whole verfe feems to have been an interpolation, grounded 
on A£ts i. 18. A-^'id it is tlie more probable that it wasfo, when it is confiderei 
that the prophecy mentioned in the following verfe has no relation to what is faid 
here, but to what is faid only in the fixth and feventh verfes. — Bi/hop Pearce. 

' Slm-.Tit a Cyrcn'.an,] After Jefus had borne his crofs, (that is, the tranf- 
yerfe part tg which the iiands were nailed) as long as his Ihcoiith enabled him, 
O O 



[, S82 ] 

Time, the country, and on him they laid the crofs, Placie. 
'-^^•^-^^ that he might bear it after Jefus. And there ""^^^ 
^ ^" . followed him a great company of people, and of !"^"^" 
TfThe"^ women, which alfo bewailed and lamented him. Mount 
crucifix- But Jcfus tuming unto them faid. Daughters calvary, 
foji. of Jerufalem, weep not for me, but weep for 
yourfelves, and for your children. For be- 
hold, the days are coming, in the which they 
Ihall fay, Bleffed are the barren, and the wombs 
that never bare, and the paps which never gave 
fuck. Then fhall they begin to fay to the 
mountains. Fall on us ; and to the hills, Cover 
us.. For if they do thefe things in a green 
tree, what (hall be done in the dry? And 
there were alfo two other malefadlors * led with 
him to be put to death. *And when they Mount 
were come unto a place called Golgotha, that Calvary, 
is to fay, a place of a fkull, they gave him vi- 
negar to drink, mingled with gall •? and when 
he had tafted thereof^ he would not drink. msmm-Q 

t Matt, xxvii. 33-34. nS 

they [i.e. the foldiers of the governor, Matt, xxvii. 27) placed it upon the moulders 
of Simon J who probably was known to favour Jefus. Thofe who fuftered cruci- 
lixion" among the Romans, were compelled by the fentence to bear the patibulumy 
or crofs-piece, to the place of execution, — Giotius. Mark tells us, rhat this Simon 
..was the father of Alexander and Rufus. " Now (fays Grotius) thefe perfons 
were living when Mark wrote this account, and, if I am not deceived, at Rome 
where he wrote it} fo that he jufrly appeals to their teftimony, who could aflure 
others of a fa£l which they had heard their father relate. Rufus is fatuted by 
Paul arnong (he Chriftians who dwelt at Rome, when he wrote his Epiftle to the 
Romans." — Townfon. 

* Two other nialefa£Iors.-j Rather, tzvo others^ inalefaciors: ; ' ?". e. two other 
perfons, who were malefadlors. Thefe thieves were probably not houfe-breakers, 
oV what we call highwaymen, who rob and plunder all perfons for the fake of 
the profit; but they were of that fort of Jews, who took up arms upon a principle 
that the Rom.nns v.'crenot to be fubmitted to, and that their levy of tribute-money 
upon the Jews was an oppreflion : and therefore they made no fcruple to rob all 
the Romans whom they met v/ith ; and, uhen once they were engaged in thdfe 
dangerous attempts, many of them perhaps made lefs diftindlon between Roman* 
and Jews than they at firft meant or pretended to do. Thofe Jews Jofephus calls 
thieves. See Anciq. xx. 7, 6; and Bell. Jud. ii. 13, 3. — Biihop Pearce. 

3 Vinegar mingled lultb gall.'] Medicated wine, to deaden tlie fenfc of pain, 
was given to the Jewil}) criminals, whea about tojj?; put todeachj but they gave 



[ 283 ] 

Time. §.139, Circumstances wMch occurredfrom P'^ce, 
^^'^^ the crucifix-mi of Christ, till he expired, ^■^"^'^ 

The "And the\' crucified him.* "Then the fol- Mount 

morning dicrs, when they had crucified Jefus, took his Caiv.r/. 
of the garments, and made four parts, to every fol- 

without feam,' woven ti'om the top throughout. 
They faid therefore among themfelves, Let us 
not rend it, but caft lots for it, whofe it ihall 

" Matt, xxvil. 35. * John xi:c. 23, 24. 

our Lord vinegar, and that in mockery, as they did other things, of his claim to, 
royalty. But the force of this does not appear, if we do not recojieft the quality 
of the wines drank anciently by princes, which were of the fwe^t fort.— Burder. 

''■ And they cruc'ified b'lm,'] When a perfon was crucified, he was nailed to the 
crofs, as it lay upon the ground, through each hand extended to its utmoft flretch, 
and through botli the feet together 5 the crofs was then erefted, and the foot of it 
thruft with violence into a liole prepared in the ground to receive it. By this 
means the body, whofe whole weight hung upon the nails, which went through 
tlie hands and feet, was complecely disjointed, and the fufterer at lalt expired by the 
force of pain. This kind of death, which was tiie moft cruel, fhameful, and 
eurfed death, that could be dcvifed, was ufed only by the Romans for flaves, and 
the bafeft of the people, who were capital offenders, Sometimes a fire was kindled 
at the foot of the crofs, that fo the fufi-'erer might perifh by the lirjoke and flame. 
The emperor Alexander Severus commanded one to be executed in this manner, who 
was a cheat, a quack, and a dealer in (as it were) fnioke; th^t hereby there might 
'Be fome relation between his crinie and his penalty. It has been thought, that 
below the crucified perfon's feet was a kind of footftool, or piece of wood jutting 
out, on which his feet were laid and faftened. Without tliis the criminal could 
not long continue nailed to tlie crofs, the whole weight bearing upon his hands. 
'3ome alfert that there are no traces of this footflpol in thofe defcriptions of the 
crofs which the moft ancient Greek and Latin writers have left us; but they fpeak 
of a kind of w'.v)den horfe, upon which the fuffering perfon was as it were mounted , 
that fo his hands might not be torn afunder by the weight of his body; this was 
•a large peg fixed about halfway up the crofs, as appears in Juftin, Irenaeus, and 
others. Sometimes they who were faftened upon the crofs lived long in that con- 
-dition. Andrew is believed to have lived three days upon it, others n>ne days. 
-F.ufebius (lib., vii. cap. 8) fpeaks of certain martyrs in Egypt, who were kept on 
»tlie crofs till they were ftarved to death. Sometimes they were devoured by birds 
and beaftsofprey; and generally they were devoured after death by wolves, dogs, 
'and birds, Guards were appointed to obferve that none fhould, take tliem down 
.and bury them.— Burder. 

• ^ IP ithcut featn.'^ Such was Aaron's tunic, defcribed in a pafTagefrom Jofephus, 
(Ant. iii. 7, 4) quoted by Bifhop Pearce. It was a clpfe veftment, worn next the 
,bo3y. The garrnents were the loufer upper habiliments. 



;,84 ] 



Tiir.e. be: that the fcripture might be falfiUed, vvblch ^^ce. 

'^ " ' faith. They parted my raiment among them, ^"^"^ 
and for my vefture they did call lots. Thefe 
things therefore the foldiers did. ^ And Pilate 
wrote a title,^ and put // on the crofs. And 
the writing was, JESUS OF NAZARETH 
THE KING OF THE JEWS. This title 
then read many of the Jews: for the place 
where Jefus was crucified was nigh to the city : 
and it was written in Hebrew, and Greek, and 
Latin. Then faid the chief-priefts of the Jews 
to Pilate, Write not, The King of the Jews; 
but that he faid, 1 am King of the Jews, 
Pilate anfwered, What I have written, i have 
-written. ^And it was the third hour,'' and 
they crucified him. ""And with him they cru- 
cify two thieves; the one on his right hand, 
and the other on his left. And the fcripture was 
■ fulfilled, which faith. And he was numbered 
with the tranfgreffors.2 ''Then faid Jefus, 
FatheV, forgive them; for they know not 
what they do. And they parted his raiment, . 
and caft lots. And the people ftood beholding* 
* And they that palled by reviled him, wagging 
their heads,^ and faying. Thou that deftroyeft 
the temple, and buildell it in three days, fave- 
thyfelf. Ifthoubethe Son of God, comedown 

y John x'x, 19 — 22. ^ Mark xv. 25. * Maikxv. 27, 28. 

^ Liikexxlii. 34, 35. ^ Matt, xxvii. 39—43. 

^ Tf^rote a titk.'] li was the.cuftom of the Romans to write the crime for 
which any man ruffeied death on a tablet, and carry it befpre him to his execution. 
Thus (Eufeb. Eccl. Hift, lib. v. cap. i) Attalus the martyr was led round the 
amphitliL-atre with a tablet before him, infcribed, *' This is Attalus, the chriftian." 
So (Sueton, Domitian, cap. 10) the man was caft to the dogs in the arena to be 
devoured, with this infcription, " He fpake impioufly." The fame cuftom pre- 
vailed in crucifixions. Dio (lib. 54, 598) mentions a fervant or flave who was 
parried to the crofs with a writing declaring the caufe of his death.— Burdcr. 

7 Tbe tljird hour.'] Nine o'clock in the morning. 

8 Nutrbcred tvlth tbetranfgirJJjn.'j See Ifaiali llll. 12. 

9 Wagging their heads.~\ A moJe of inf^jlting the unfortunate. See 2 Kin^s 
jtix. 213 Pi", xxii. Sj ex. 255 rSeptuai^int} ifaiab^ xxxvii. 22. 



[ 285 3 

Time, from the crofs. Likewifealfo the'chief-priefls Piac^r. 

^"""'^^ mocking him^ with the fcribes and elders, faid, '-''v-w* 
He faved others ; himfelf he cannot fave. if h© 
be the King of Ifrael, let him now come down 
from the crofs, and we will believe him. He 
trufied in God; let him deliver him now, if 
he will have him: for he faid, I am the Son 
of God. ''And the foldiers alfo mocked him, 
coming to him, and offering him vinegar, and 
faying, If thou be the King of the Jews, fave 
thy felf. ^And one of the malefactors which 
were hanged railed on him, faying. If thou be 
Chrifl, lave thyfelf and us. But the other 
anfwering, rebuked him, faying, Doft not thou 
fear God, feeing thou art in the fame condem- 
nation ? And we indeed juftly, for we receive 
the due reward of our deeds: but this man 
hath done nothing amifs. And he faid unto 
Jefus, Lord, remember me when thou Cornell: 
into thy kingdom. And jefus faid unto him. 
Verily, I fay unto thee, To-day fhalt thou be 
with me in paradife.* 

^ Now there ftood by the crofs of Jefus his 
mother, and his mother's fifter,^ Mary the wife 
of Cieophas,^ and Mary Magdalene, Wlien 

* Luke xxili. 36, 37. ® Luke xxiii. 39 — 43, *" John xix, 25—27. 

^ In paradfc] Probably by th's is meant the place in which the fouls of goo<^ 
men deceafed remain (in a ftare of happinefs-, though not of a corrjpJeat one) till 
the time of the general rcfurredion. See 2 Cor. xii. 4, and Rev. ii. 7. — -Biihop 
Peaice. The Jewi/h rulers crucified our Lord between two robbei-s, that they 
might increafe the infamy of his punilhmentj but this circumftance ferved to dif- 
play his truft in God, and his power with GoJ.— Newcome. 

^ Hhmotkcr''sfiJiei'.'\ She is not here named ; and John feems to have men- 
tioned her and Jefus' mother as prefent, becaufe the other Evangelifts have omitted 
thi;i circumftance. — Bifhop Pearce. 

3 W'lferfCkopbas.'] Rather, wife of Clopas. She Is faid in Matt, xxvji. 56, 
and Mark xv. 40, to have been the mother of James thelefs, and of fofcs ; and 
this James her fon ia faid in Matt. x. 3, to have been the fon of Alphens, from 
hence it feems that Alpheus and CIcophas or Clopas were the fame perfon. To 
which may be added, that Htgefippus i? quoted by Eufcbiusin Hift. Ecclef. iii. 11, 
as faying that Clopas WAS the brother of Jofeph» the hiifb^d of Jefus' mother,, 
V-Jjiihop Pearcc. 



C 2S6 J 



Time. Jefus therefore faw his mother, and the dif- Piac*, 
^*^"*"^ ciple ftanding by, whom he loved, he faith "^"^^^^ 

vinto his mother. Woman, behold thy fon ! 

Then faith he to the difciple, Behold thy 

mother! And from that hour that difciple 

took her unto his own home. 
From e Now from the fixth hour there was dark- 
niij-day ^^^^ q^^j. ^jj j-j^g i^^^ ^j^^q ^j^g ninth hour.* 

e^cLdc^ And about the ninth hour Jefus cried with a 
in the" ^o^id voice, faying, Eli, Eli, lama fabachthani ? 
a:ter- thai IS to fay. My God, my God,5 why haft 

2 Matt, xxvii. 45 — 47. 
'^ Noto from the Jlxth hour there ^vas ciarknefs o-ver all the land unt^ the ninth 
^csr.J From twelve to three o'clock. This darknels was a miraculous inter- 
ruption of the diffiifion of the folar light over the land of Judea only, as Orioen 
and Erafmus very fenfibly imagined,. It could not be produced by a natui4 
eclipfe, becaufe the pafibver was obferved v^'hen the moon was full. 

We might on this cceafion imitate a quelVion of thePfalraift, P-f. cxiv.: 
*' What ailed thee, O thou fun ! that thou waft darkened ? 

And thou earth ! that thou didlt ihake ? 

Tremble, thou earth ! before the face of the Iv^effiah : 

Be darkened, thou fun! before the face of the Son of God.'* 
This calls to mind a moft fublime pafTage of our incomparable poet ; 
" So faying, her rafh hand in evil hour 

Forth reaching to the fruit, fhe pluckt — fhe eat. 

Earth felt the wound, and nature from her feat. 

Sighing through all her works, gave fignsof woe. 

That all was M." Par. Loft, ix. 780, 

A fine imitation of fome exc]uirite poetry in Virgil. 

IJpon the ancient teftimonies concerning this darknefs, tht reader may confult 
the excellent work of the laborious and learned Dr. Lardncr, under :he title of 
Fbhg'.n'^ and, for fome ingenious obfervations upon the fubjedt, he may have re-- 
«:onrft to the fifth letter of Dr. V/atfon's Apology for Chrillianity ; a man not 
i-nore confpicuous for his learning and fagacity, than his liberahty and candour, 
r-^ Wakefield. 

5 My God, vy God, £f<:.— Thefe words moft probably were not uttered by way 
of complaint, but by way of pointing out the xxiid Pfalm, which begins with 
thefe words, as prophetical of jefus the fpeaker. He, who twice before had faid, 
(and that upon a profpcdl of this very fuffering) ** thy will be done," chap. xxvi. 
42, 44, had to be fare brought hvmfelf to fubmit to God's will 5 and therefore 
would not complain here of his being forfaken. It feems more probable that Jefus, 
bv quoting the firft words of this Pfalm, meant to point it out t> the Jev^s, as- 
containing feveral paftages v\hich are defcriptive of him and his fufferings. See 
xzr. 7, 8, 16, 18. Dr. Prideaux, in his Conne£lion, &c. fol. vol. ii. p. 426, fajs 
that Jefus quoted th«fe words out of fome Chaldee Targum then in common 
ule. — Bifhop i'caice. . 



[ 287 ] 



Time, thou forfaken me? Some of them that dood P'^^^- 
^^^v^ there, when they heard that^ faid, This ?naf2 ^^--^v-^ 
noon of calleth for Elias. "After this, Jefus knowing 
the day j-j^^,. gjj things were now accompliihed, that 
emciL- ^^^« fcripture might be fulfilled, faith, I thirft. 
ion. Now there was fet a veflel full of vinegar:^ 'and 
ftraightway one of them ran, and took a fpunge, 
and filled it with vinegar, and put it on a reed, 
and gave him to drink. The reft faid, Let be, 
let us fee whether Elias will come to fave him. 
" When Jefus therefore had received the vine- 
gar, he faid. It is finiflied.' 'And when he 
had cried again with a loud voice, * he faid. 
Father, into thy hands I commend my fpirit: 
and having faid thus, "he bowed his head, and 
gave up the ghoft. 

^. 140. The axqful events which happened 
when Christ e.vpired. Who were present 
at the crucijixion; and the occurrences 
of the remaining part of that day, 

° And, behold, the veil of the temple? was Mount 
rent in twain from the top to the bottom ; cawary. 

J^ John xix. 28,29. * MatNxxvii.4S, 49. "^ John xlx. 30. ^ Mate, xxvli. 50. 

"^ Luke xxiil. 46. " John xix. 30. " Matt, xxvii. 51 — 54. 

^ Vinegar r^ i.e. as before obferveH, vinegar and water. This mixture, called 

pofcaj was the conftant drink of the Roman foldiers^ perhaps, thereforcj this vinegar 

was fet here for their afc, or for that of the crucified perfons, whofe torture would 

naturally make them thirfby. — Burder. 

7 The •veil of the tempk.'j A forfof curtain, of which there were two. One of 
thefe %'eils was in the fan6luary, and divided the place called the holy one from 
that which was called the moji holy, or the fanSIum Jan^omm] the other of them 
was placed in the front of the porch of the fan-ftuary, on the outfide of it. Jofe- 
phus makes mention of both forts in Bell. Jud. v. 5, 4, 5 ; but it is uncertain 
wliich of them is here meant. — -Bi/hop Pearce. The rending of the veil was aa 
emblematical fign, and pointed out the commencement of a general difpenfation, 
in contradirtindlon to the partial and excluding temper of the Mofaic lav;. Now 
^vas the paiia^e into the moft holy place opened to all by the death of-Jefiis. The 
piivilege of tiie high-prieft was communicated to all mankind; all dlftin£tions of 
polkical fandlity were aboijfhed; all might henceforth have accefs tq the mercy- 
feat, and ihe tlirone of favour, through the one great Mediator of the world, Jefus 
Cb.rilh This interpreUitioa 1? 2,uihcritiSwTtfd, I think, bv Kib. vi. 19,20, ix, 
.6 ro I :.-~WaicefK-ld., 



C 288 ] 

Time, and the earth did quake, and the rocks rent; P^^ce. 
^^^^<r^ and the graves were opened :^ and many bodies ^^'"'"^ 
of the faints which flept arofe, and came out 
of their graves after his refurreclion, and went ' 
into the holy city ,9 and appeared unto many. 
Now when the centurion/ and they that were 
with him, watching Jefus, fawthe earthquake, 
and p that he fo cried out, and gave up the 
ghofi:; *> they feared greatly, faying, Truly this 
was the Son of God. "" And all the people 
that came together to that fight, beholding 
the things that were done, fmote their breads, 
and returned. 
Between And all his acquaintance, and the womea 
^^s _ that followed him from Galilee, flood afar off, 
-°and°6 ^^^o^<^'"g ^^^^^ things. ^ Among which was 
in the Mary Magdalen, and Mary the mother of 
after- Jamcs and Jefus, and the mother of Zebedee^s 
nonn, children ; "^ which followed Jefus from Galilee, 
on the niiniftering unto him; "and many other wo- 
tbe cru-^^^^ v^hich Came up with him unto Jerufalem. 
ufijiion. " l^he Jews therefore, becaufe it was the pre- 
paration, that the bodies fhould not rem.ain 
upon the crofs on the fabbath-day, (for that 
fabbath-day was an high day^) befought Pilate 

P Mark XV. 39. ^ Matt.xxvil. 54. •■ Luke xxili. 48, 49. * Matt, xxvil. 56* 
* Matt, xxvii. 55. " Mark xv. 41. " John xix. 31 — 37. 

^ And the graves nvere openedJ] This feems to have been occafioned" by the 
earthquake, and rending of the rocks, ver. 51. Graves were often made in rocks,, 
ver. 60. 

9 The kcly city.'] The extraordinary events related in tliis and the two pre- 
ceding vcrfes were local, and confined to the holy city. They are fur this rcnfcn 
left unnoticed by LuJke, except the partition of the veil, which was fo remarkabiy 
adapted to his purpofe, as figurative of the admittance of the Gentiles into the 
cljurch of God j Luke xxiii. 45. — Wakefield. 

* The centurion.'] The Roman officer who commanded the band which fuper^ 
intended the execution. Thougli an heathen, the events were fuch as to work a 
compleat convi<5lion in him of the true character of-our blefied Lord. 

^ An high day.'j Rather a great day j ;. e. a more foleran one than the other 
fabbuths, becaule it fell ou: in the days of unleaven^jd bread, Set Exod. xii. 16, 



[ 289 ] 

Time, that their legs might be broken,'' and that they PJace. 
might be taken avva3^ Then came the fol- '•^v^ 
diers and brake the legs of the firft and of the 
other which was crucified with him. But 
when they came to Jefus, and faw that he was 
dead already, they brake not his legs : biit 
one of the foldiers with a fpear pierced his fide^ 
and forthwith came thereout blood and water.3 
And he that faw it^ bare record, and his record 
is true: and he knoweth that he faith true, 
that ye might believe. For thefe things were 
done, that die fcripture fhould be fulfilled, A 
bone of him (hall not be broken.-* And again 
another fcripture faith. They fhall look on 
him whom they pierced. 



A. D. 



And now when the even was come, ^ there Mount 
came a rich man, ^ named Jofeph, a counfeller; Calvary, 
The -and he was a good man, and a jull: : (the fame 
evening j-j^;-] qq|- confcnted to the counfel and deed of 
^l.fZ' ^'^^^'^ ) '-'^ '''■'- ^^ o^ Arimathea, a city of the Jews: 
the cm- (who alfo liimfclf Waited for the kingdom of 
c'.iiJon. God:) ° a difciple of Jefus (but fecretly for 
fear of the Jews : ) c and went in boldly unto 
Pilate, and craved the body of Jefus.^ And 

>' Iflaik XV. 42. ^ Matt, xxvii. 57. * Luke xxiii. 50, 51, *» John xix. "S* 
c Mark XV. 43—45. 

3 rUlr legs might be broken,'] This pradlce (according to Laaantius and 
others) was cuftomary with the Romans after crucifixion. The mode of doin^- 
jc was by iiitrodhclnj a fmall anvil under the leg, and Itniting the leg upon It with 
ail iron bar. — Pol. Syn. 

4 Blood ami icater.'^ Both ths water in the pericardium and the thin ferum. 
Ir is faid thac a great quantity of thin ferum is always found in the thorax of 
perfjns who die of torture.— Prieflley. 

5 Not ce l.roke}7.'\ Pfalm xxxiv. 20 ; .Exod, xii. 46 ; Numb. ix. 12. 

^ TViom they pkrced.]. Zach. xii. 10; Pfalm xxii. j6. 

7 And crn-ved the body of yeCus.] Burial w'as nOt always allowed by the Ro- 
mans in chci'e cafes. For \vc iind that fometimes a foldier was appointed to guard 
the bodies of malefactjis, that they mighc not be taken away and buried. Kow- 
tver it feems that it w^vs not often refufcd, unlefs the criminals were very mean and 
.'.if^.mjj-. Cic-jro r-'vkons it one of the horrid crimes of Vcrrei' adminiftration 
ijiSkiivj fliathe wj.ilj take money of parents for the burialof their children whora 

P P 



C S90 ] 

Time* Pilate marvelled if he were already dead : and Place* 
^^^'^ calling unto him the centurion, he alked him ^-"^^"^ 
whether he had been any v;hile dead. And 
when he knew k of the centurion, he gave the 
body to Jofeph. " He came therefore, and took 
the body of Jefus* And there came alfo Ni- 
codemus (which at the firft came to Jefus by 
night) and brought a mixture of myrrh and 
aloes, about an hundred pound weight,^ Then 
took they the body of Jefus, and wound It in 
linen clothes, with the fpices, as the manner of 
the Jews is to bury. Now in the place where 
he was crucified, there was a garden; and in 
the garden a new fepulchre," hewn out of the 
rock, '^ wherein was never man yet laid. There 
laid they Jefus therefore, becaufe of the Jews' 
preparation-^tf;'39* sand the women alfo, which 

^ John xix. 38—41. <= Mark xv. 46. ^ John xix, 41, 42. 
8 Luke xxiii. 55, 56. 
* And (Jofeph) rolled a ftone unto the door of the fepulchre. Mark xv. 46* 
he had put to death. Both Suetonius and Tacitus reprefeiit it as one of the un« 
common cruelties of Tiberius in the latter part of his reign, that he generally 
denied burial to thofe who were put to death by his order at Rome. Ulpian in 
his treatife of the duty of a proconful fays, *' The bodies of thofe who are con- 
demned to death are not to be denied to their relations; -and Auguilus writes in 
the tenth book of his ov.-n life, * that he had been wont to obferve the cuftom j' 
that is, to grant the hodies to relations." Paulus fays, ** that the bodies of thofe 
who have been punifhed, [with death] are to be given to any that defire them in 
order to burial." It is evident therefore from thefe two lawyers, that the governors 
of provinces had a right to grant burial to the bodies of thofe who had been exe- 
cuted by their order ; nay they feem to intimate, that it ought not ufually to Be 
denied when requef!:ed by any. — Lardner. 

2 About an hundred -pound weight .'\ Which was an indication not only of the 
wealth, but alfo of the great affection of Nicodemus.to the bleffed Jefus; hence 
»lfo, they not only anoint him, as they commonly ufed to do odiersj'but bury him 
with fo great a mi:-:tuie of fpices as was done at the funerals of great men. So 
Jacob was embalmed after the Egyptian manner. Gen. 1. 2; " Afa with fweet 
odours, and divers kinds of fpices, &:c." 2 Chron. xvi. 14. — Whitby. Jofephus 
tells us, that Herod in the funeral of Ariftobulus made ufe of a very many fpices ; 
fend (as Wecftein quotes it from the Talmud) eighty pounds of fpices were ufed 
at the funeral of R. Gamaliel the elder.— Si/hop Pearce. 

9. Becaufe of the Jeio' s preparat'wr.-day .'] i, e. becaufe it was the day on which 
they prepared themfelves for keeping the fabbath, which began on ih at day (oj> 
which Jefus was crucified and buried) at our three o'clocli. in tb.e afternoon. Fox 



r 291 ] 

Time, came with him from Galilee, followed after, P^a^e. 

^'"'f^^ and beheld the fepulchre, and how his body was xhTfb^ 
laid. And they returned, and prepared fpices puichre 
and ointments; and refted the fabbath-day, in a gar- 
according to the commandment. ''And there ^" "^^' 
was Mary Magdalene and the other Mary fit- q^^^ 
ting over againft the fepulchre. ^ 

§. 141. The events of the day succeeding 
the crucifixion. 
A. D. i Now the next day that followed the day of Jemfa- 
y"^^' the preparation, the chief-priefts and pharifees ^^"^v 
day after c^'^s together unto Pilate, faying, Sir, we 
the cru- remember that that deceiver faid, while he was 
<:ifixion. yet alive, After three days I will rife again. 
Command therefore that the fepulchre be made 
fure until the third day, left his difciples come 
by night, and fteal him away, and fay unto the 
people. He is rifen from the dead : fo the laft 
error fhall be worfe than the firft. Pilate faid 
unto them. Ye have a watch:' go your way, 
The make // as fure as ye can, 
fame day '^ And when the fabbath was paft,^ Mary Mag- 
afier fix ^aigj^g^ ^^^ Mary the mother of James, and 
•m\h^e Salome, had bought fweet fpices, that they 
evening, might come and anoint him, 

^ Matt, xxvii. 51. ' Matt, xxvli. 6i,to the end. '^ Mark xvl. I. 

For this reafon the Jews buried him in a fepulchre near to the place were he had 
been crytified. — Bifhop Pearce. 

^ Tebave a luatch,'] Rather a guard. The Jews had a Roman guard ap- 
pointed them for the fecurity of the temple 5 and Pilate by this anfwcr gives them 
leave to employ this g-uard for their prefent purpofe.— Wakefield. 

* And "johcn the fabbath loaz pajl.'] Or as in Matt, xxviii. I, " Jn the end 
of the fabbath." M. Bafnage thus defcribes the manner in which the Jews con- 
clude the fabbath : " In the evening they return to the fynagogue, to prayer again. 
The law is taken from the ark a fecond time. Three perfons fmg the pfalm of 
the fabbath, and read the fedlion of the following week. They repeat the 119th 
pfaln), and bring the perfume. According to Rabbi Simon, the fon of Ga- 
maliel, this was only a gum that diftilled from, a balfajiiic tree ; but others main- 
tain it was compounded of 36S lb, of different aromatic drugs, which the high- 



[ 292 ] 



ftrieft pounded In a mortar. They find a myftery in this number, which they 
flivjdeinto two, aad refer one of them to the days of the folar year. They think 
alfo, that this perfume is ncceffary to guard themfelves from the ill odour that Is 
exhaled from hell, the fire whereof begins to bi3ra again when the fabbath tnds, 
Laftly, the blefSng is given as in the morning, and the fabbath concludes when 
tkey fee three ftars appear in the firmament." Hiftory of the Jews, p. 442, ^.16. 



END OF PART VI. 



THE 

ENGLISH DIATESSARON. 



PART VII. 



The Events of Forty Days, from the Day of the Resui^re^ion' 
to the Ascension. 

Time. ^. 142. The xs^omen fivst msit the scpulcJire. f^i^cc. 
A T^ A ND very early in the mornino; the firfl ^ 

A. D. h\ T r\ ■' -i ^ ° 1 r A gar- 

^^_ -^ -»- day or the week, they came unto the le- den near 
The pulchre, at the riiing of the fun: ^ And, be- Mount 
morning hold, there was a great earthquake : for the Calvary, 
oi the aiyggi of the Lord defcended from heaven, and 
da°y after Came and rolled back the ftone' from the door, 
the cru- and fat upon it.. His countenance was like 
afixion. lightning, and his raiment white as fnow: and 
for fear of him the keepers did Ihake, and be- 
came as dead men, 

<= And they faid among themfelves, Who 
fhall roll us away the ftone from the door of 
the fepulchre ? (And when they looked, they 
fawthat the ftone was rolled away:) for it was 
very great. And entering into the fepulchre, 
they faw a young man fitting on the right fide, 
clothed in a long white garment; and they were 

^ Mark xvi. 2. '' Matt. XKviii. 2—4. ' Mark xvi. 3—7. 
* Rolled back thejlme.'] Not becaufe this- was a neceflary ftep for the egrefs of 
our Lord from the tomb, as plainly appears from the particular obfervation inferted 
hy John, upon another occafion, c. xx. v. 26, when " Jefiis entered the room, 
while the doors were (hut;" but to make the refurredlion of our Lord more afto- 
nifhing and confpicuous, and to deprive the guards of all poffibility ofevadon or 
miftake; who would not fail, we may be fure, in oppofition to all the efforts of 
the Jews, to publiih the extraordinary fight, to which they had been witneiTes. 
The raoft ancient and celebrated Jewiih dodlor, R. J. Kaccadofch in Lib. R. Ab. 
thus writes: ** After three days the foul of the Meffiah will return to his body; 
and he will go out of that ftone, in which he will be buried." See If. xxii. 16. 
Huet. Dem. Ev. Prop. 9.^ — Wakefield, 



[ 2C)4 J 



Time. airTrighted. And he faith unto them, Be not P^-'^"- 
'-^'^ affrighted : Ye feek Jefus of Nazareth, which 
was crucified: he is rifenj he is not here: be- 
hold the place where they laid him. But ^o 
your way, tell his difciples and Peter that he 
goeth before you into Galilee: there fliall ye 
I'ee him, as he faid unto you. '^ And they de- 
parted quickly from the fepulchre, with fear 
2nd great joy^^ and did run to bring his difciples 
word. ^ Then fhe (Mary Magdalene) run- 
neth and Cometh to Simon Peter, and to the 
other difciple whom Jefus loved, and faith unto 
them, they have taken away the Lord out of 
tlie fepulchre, and we know not where the^- 
have laid him. 



§.143. Peter ajid John msit the sepulchre, 
rjT^^. *^Peter therefore went forth, and that other A gar- 

morning drfciple, and came to the fepulchre. So they ^^^ "^a? 
©f the ran both together: and the other difciple did ^°"^.^^ 



^'^^'%. outrun Peter, and came firfl: to the fepulchre. 
thJcru^ And he (looping down, and looking in^ faw the 
ckxion. Knen clothes, yet went he not in. Then cometh 
Simon Peter following him, and went into the 
fepulchre, and feeth the linen clothes lie : and 
the napkin, that was about his head, not lying 
with the linen clothes, but wrapped together 
in a place by itfelf. Then went in alfo that 

** Pvlatt. xxvjii. 8. ^ John xx. 2. ^ John xx. 3— 9. 

* Tear and great joy. "j Fear at the fight and converfation of the angef ; joy at, 
tt&ccwfciling intelligence which he had given them. A very natural defcriptior/ is 
given by the poet Lucretius ; ti:ie beauty of v.rhlcb has been tranflated with. 
tits. g,ve.ateft lijccefs intoEnglifli poetry, by a firft-rate genius, eminent, beyond all 
comporiibfl, for a brilliant fancy and a curious felicity of expreflion-— a genius,^ 
who- will ever maintain his rank, in fpiteof the arrogance of taftelefs and peevifh 
mlicdm. g^^g j^^jj adventurers dlfdain 

The limits of their little reign. 
And unknown regions dare defcry : 

Still', as they run, they look behind j 

They hear a %'oice m every wind. 



Azid raatk;h & fearful joy .'^C'S: ay. 



WakefieM. 






[ '^93 3 

Time, other difciple which came firfl to the fepulchre, 
^-^^•^ and he faw, and believed.^ P'or as yet they 

knew not the fcripture, that he muft rife again 

from the dead. 

§. 144. Christ first appears to Mary 
Magdalene. 

^ Then the difciples went away again unto 

'^ . their own home. But Mary Rood without at 

of the^ theie pLiIchre weeping: and as me weeped, flie 

Lord's {looped down, and looked into the fepulchre, 

iV-'"^'^'^ and feeth two angels in white fitting;, tiie one 

cinxiyn. ^^ i^^^ head, and the other at the feet, where 

the body of Jefushad Iain. And they fay unto 

her, Woman, why weepeft thou ? She faith 

unto them, Becaufe they have taken av/ay my 

Lord, and I know not where they have laid 

him. And when fhe had thus faid, fhe turned 

herfelf back+and faw Jefus ftanding, and knev; 

not that it was Jefus. Jefus faith unto her. 

Woman, why weepeft thou? whom feekeft 

thou ? Shefappofing him to be the gardener^^ 

faith unto him. Sir, if thou have borne him 

hence, tell me v;here thou hafi: laid him, and 

I will take him away. Jefus faith unto her, 

Mary. She turned herfelf, and faith unto 

him, Rabboni; which is to fay, Mnfter. Jefus 

faith unto her, Touch me not s^ for I am not 

s John XX. 10 — ly. 

'- Bilkt'^d.'] I.e. believed that the body of Jefushad bcsn taken outoftb* 
fepukhie as Mary Magdalene had faid In v. 2.7— Biihop Pearce. 

4 Sk>c turr.ed herjelf biuk.'] Cr, ilie was turned back; i.e. to go to Tp- 
rufaiem, and tell the difciples what fhe had feen and heard, Matt, xxviii. 8, 9, and 
Mark xvi. 8. But {be and Mary Magdalene with the reft of the women v.'eie no- 
gone fo far as to be out of the garden, verfe 15-. — Bifhop Pearce. 

s Suppof.ng him to he the gardener."] A miftakearifi-ng from th.e obfcure light 
of fuch an early hour. See John i. 20. 

<5 Touch me not.] Some of the v.'orncn " held him by the feet and worshipped 
him," Matt, xxviii. 9. Jefus therefore meant her, that they llrould forbear to 
touch hjm, or (in other words) that they fhoald let him go. Luke has omitttd 



[ ^96 ] 

Time, yet afcended to my Father : but go to my P'ace. 
^^^"^ brethren and fay unio them, I afcend unto my ^"^^^^ 

Father, and your Father j and^^o my God, and 

your God. 

§. 145. The second appearance of Christ. 

'^^^ . ''And as they* went to tell his difciples, A gar- 
™'"^ behold, Jefus met them, faying, All hail. ^^^^^ 
Lord's And they came and held him by the feet, q^^^x-^, 
day after and worlhlpped him. Then faid Jefus unto 
the cru- them, Be not afraid : go tell my brethren, that 
cifixion. ^j^g^^ g^ -j^^^ Galilee, and there Ihali they fee 
me. 

§, 146. The chief-priests and elders of the 
Jews counsel to deny the resurrection, 

^Now when they were going, behold, fome 
of the watch came into the city, and (hewed 
unto the chief-priefis all the things that were 
done. And when tliey were ailembled with 
the elders, and had taken counfel, they gave 
large money unto the fcldiers, faying, Say ye. 
His difciples^ came by night, and ftolehim away 
while we flept. And if this come to the go- 
vernor's ears, we will perfuade him, and fecure 

^ Matt, xxviii. 9, 10. ' Matt, xxviii. 11— 15. 

* Narr.ely, Mary Ivlai/dalene, Mary the mother of James, and Salome. 

this ckcumSance cf Jefus appi^aiing to the women ; but Mark has mentioned it 
Tn chap. xvi. 9, as Matthew has in the place before-mentioned. — Biihop Pearce. 

^ ITis difcipki fide km aivay .1 The mode of fecuring the fepulchre by rolling 
a great ftone to its mouth was a finguiar but extremely common contrivance in 
ancient times. Jofhua confined the five kings in the cave at Makkcdah, by 
jolling vreat ftones to the mouth of the cave; Jofli. x. 18 j fee too Lament, iii. 
53. The ftone, I fuppofe, was ufitaiiy fo large as to require the joint efforts- of 
jfcveral men to move it; fo that the mouth of the cave could not be uncovered 
v.'jthout noife and difturbance, and, of courfe, much danger of dctedlicn ; fee 
Mark xvi. 3-^5. The;efore the diiciples could not have ftolen the body of 
Ciirifi-, as the Jews pretenired (chap, xxviii. 15) without being difcovered by. the 
guard in the very ait 3 fuppoiing that they had the counige to attempt it, 
— Wakeneld. 



[ 297 ] 

Time- you.8 So tliey took the money, and did as P'^^c?. 
^•"^"^ they were taught : and this faying is commonly ^""^^ 
reported among the Jews until this day. 9 

§.147. Other zcoinen visit the sepulchre. 

A. D. ^ Now upon the firft day of week, very early a gar- 

33. in the morning, they came unto tlie fepulchre, ^<=^""^r 

"^"^^e bringing the ipices which they had prepared, |!J^J^"J, 

morning ^^^^^v ^^^j^jj-^ oi'kers with them. And they found 

hn^iTs- ^^^^ ^^^^^^ rolled away from the fepulchre. And 

day tliey entered In, and found not the boily of the 

after ti.s Lord Jefiis. And it came to pafs, as they 

crucifix- ^qyq much perplexed thereabout, behold, two 

*^^' men Rood by them in (riining garments : and 

as they were afraid, and bowed down their 

faces to the earth, they faid unto them, Why 

feek ye the living among the dead ? He is not 

liere, but is rifen : remember how he fpake 

iintb you when he was yet in Galilee, faying, 

'Ilie Son of man mult be delivered into the 

hands of nnful men, and be crucified, and the 

third day rife again. And they rem»embcred 

his words, and returned from the fepulchre, 

and told all thefe things unto the eleven, and 

to all the reft. 



.uKe xx!V. T— 12. 



^ Secure you-l That the Roman punifliment for foldiers found afieep waff 
death, fcems probuble from the following paflage. Jofephus in Bell. Jud. iii. 5, 75 
has thefe words concerning the Roman military laws: *' Their lawspunifh wirlt 
death not only fuch as quit their rank, but fuch alfo as arc guilty of f.r^all ne- 
glcds of duty."— Bifiiop Pearce. The fime pani/hment for a fimilaT oftencc 
was cuftomary with the Greeks. 

9 Until thh Jay.'] No argument can be colleOed from this indeternf nate ex- 
prefiion in oppoficion to an early date of St. Matthew's Cofpel, as may be feeii 
from lonfideving the parallel Hebrew phr^fe, in f^rveral paff.iges wheic it occurs. 
For wljat tilings (fays Mr. Townfjn in his Difcourfcs": is the Evang^'lif!; fpeaking 
of here, and in Matt, xxvii. ? Palpable lies, and new ntuT.cs of places, are 
b-'ingS of fuch a periiliajie luiture and casual exillencp, that a finglc year VTOuld 
have been fjfikient to give propriety to the obfervatlon, if they then continued. 
It was memorable, that the name had faftcncd on the iield j and flraiige, that the- 
lie had lafttd'f.) Inng. it may be obferved, that this local tranfaftiou, appertain- 
\ug tQ the Jews,,, is related, only by this Evangeliil. — iWakcfield. 



[ 298 ] 

Time. It was Mary Magdalene, and Joanna, and P^ace. 

^""^^'^ Mary the 7nother of James, and other women ^^*^ 
that were with them, which told thefe things 
unto the apoftles. And their words feemed to 
' them as idle tales, and they believed them not. 
Then arofe Peter, and ran unto the fepulchre; 
and (looping down, he beheld the linen clothes 
laid by themfelves, and departed, wondering 
in himfelf at that which was come to pafs. 

§ . 148. Christ appears to trjoo of the dis- 
ciples in their way to Emmaus, 

A.D. 'And, behold, two of them went that fame j^g 
33* day to a village called Emmaus, which was way bc« 
On the from Jerufalem^^(?Zv'?threefcore furlongs.' And tween 
oF d"e° ^^^^y ^^^^^d together of all thefe things which J^'^^a- 
Lordv had happened. And it came to pafs, that, E^^f^us 
day, or whilc they communcd together and reafoned, 
the 3d Jefus himfelf drew near, and went with them. 

ci^ucifi^ "^^^ ^^^^^ ^y^^ ^'''^'"^ holden,^ that they fhould 
ion. ^ not him. And he faid unto them. What 
manner of communications are thefe that ye 
have one to another, as ye walk, and are fad I 
And the one of them, whofename wasCleopas, 
anfwering, faid unto him. Art thou only a 
ftranger in Jerufalem, and haft not known the 
things which are come to pafs there in thefe 
days ? And he faid unto them. What things ? 
And they faid unto him, Concerning Jefus of 
Nazareth, which was a prophet mighty in 
deed and word before, God, and all the people : 

' Luke xxiv. 13 — 35. 

^ T^knefcQre furlongsS] Jcfeph-js confirms this. He fays, ''Emmaus Is at 
ihe diftance of fixty furlongs from Jerufalem." Bell. Jud. vii. 6, 6, About 
q\ Englifh miles. 

^ Tieir eyes ivere 'holden.'] Rather, their eyes were holden, fo as that they did 
jiot know him; i. e, they were withheld, prevented, or hindered from knowing 
him ; fee ver. 31. The eyes are here put for the men themfelves 5 and the reafon 
of their not knowing him is given by Mark xvi, 12, who fays that Jefus appeared 
fe tliem ia another form.—BirnqD Pearcci 



[ 299 ] 

Time, and how the chief-prieils and our rulers de- P'a«^e. 
^-^'^ Jivered him to be condemned to death, and 
have crucified him. But we trutled that it 
had been he which Ihould have redeemed 
Ifrael:^ and befide all this, to-day is the third 
day fince thefe things were done. Yea, and 
certain women alfo of qur company made us 
aftoniflied, which were early at the fepulchre; 
and when they found not his body, they came, 
faying, that they had alfo k^n a vifion ol angels, 
which faid that he ^vas alive. And certain of 
them which were with us, went to the fepul- 
chre, and found it even fo as the women had ' 
faid: but him they favs^ not. Then he faid 
unto them, O fools, and flow of heart to be- 
iieve all that the prophets have fpoken. Ought 
not Chrift to have fuffered thefe things, and to 
enter into his glory? And beginning at Mofcs 
and all the prophets, he expounded unto them 
in all the fcriptures the things concerning him- 
felf. And they drew nigh unto the village Emmau$ 
whither they went : and he made as thougli he 
would have gone further. But they conflrained 
him, faying. Abide v/ith us : for it is toward 
evening, and the day is far fpent. And he 
went in to tarry with them. And it came to 
pafs, as he fat at meat with them, he took bread, 
and bleifed ity and brake,+ and gave it to 
them. And their eyes were opened, and they 
knew him ; and he vanifhed out of their fight. 
And they faid one to another, Did not our 
hearts burn within us, while he talked with us 
by the way, and while he opened to us the 
fcriptures? And they rofe up the fame hour, j ^ 
and returned to Jerufalem, and found the ele- 1^^^ ^' 

3 Redeemed Jfr ad. "Y From the Roman yoke, by fetcing up a temporal kingdom. 

♦ Blejfed ity and brake. 1 Blefling and breaking were things ufually prac- 
tifed at the common meals of the Jews, as well as at their fettlval ones; as ap- 
pears from chap. ix. i6j Matt, xiv. 19} xv. 365 and efpeci ally from A^s 
xxvii. 35.-*Biihop Pearce» 



[ 300 ] 

Time, veil gathered together, and theiTi that were i'-^^"- 
^-^^"^^^ with them, faying, the Lord- is rifen indeed, ^"^^"^ 
and hath appeared to Simon, x^nd they 
told v.'hat things zver£ done in the way, and 
l\ow he was known of them in breaking of 
bread . 

§, 149. Christ appears to his disciples, in 
the absence 0/ Th'omas. 

A. D. ^' And as they thus fpake, Jefus himfelf Jemfa- 
33- , {^o^d in the midft of them, and faith unto i^^"- 
them. Peace be unto yon. But they were ter- 
rified and affrighted, and fuppofed that they 
Lord's- had k(tn. a fpirit. And he faid unto them, 
day Why are ye troubled ? and why do thoughts 
"'^^':^"^ arife in your hearts ? Behold my hands and 

crucinr- •' - -^ - 



On the 
evening 
of the 



ioi\ 



my feet, that it is I myfelf : handle me, and 
feej for a fpirit hath not fiefh 2X\^ bones, as. y^ 
fee me have. And v/hen he had thus fpoken, 
he iliewed them bis hands and his feet. And 
while they yet believed not for joy, and won- 
dered, he faid unto tliem.. Have ye here any 
meat ? And they gave him. a piece of a broiled 
fjh, and of an honey -comb. ^ And he took i/, 
and did eat before them. "Then faid Jefus. to 
them again. Peace be unto you: as. rav Father 
hath fent me, even io fend 1 you. And when 
he had faid this, he breathed on thciu^ and 
faith unto them. Receive ye the fioly Gholi,^ 
Whofe foever ilns ye remit, they are remitted 

''^ Luke xxiv. 36^-43. " John, xx. 21-^23. 

5 Byc'.kd fifo and ankotuy-comb.'\ St. Jcrcme reckons wine, liquainen, fifh, 
and egg;, along vyiih hgney,. in his calalpgue of delicacies.. The dlfcipks. probably 
meant to expie*s rbeir, great venpratio.ii, 6;r their mafter,, by retding before him the 
m'Ht graceful thin^g in their power. Tlve Arabs fet all they have befpre their 
guefe, however difcordant their nature^ eggs, honey, curds, &c. that every one 
in,ay eat as lie likea.-s-iHarojer. 

6 Jsccei-ueye theEfi?y Gkvjl.'] This docs no,t feem to mean,, that Jic th4aga.\e 
to them the Holy Ghoft; but that he confirmed by this ovitwardrign, (h,is breath- 
ing on them) the pronjife which he had made, tiiat they ibould receive it, as they 
^bon aftery.ards did 5 Adlsi. /j.3 ji, 2, 33 John vJ;,.35.-rCifliop Pearce, 



C 301 ] 

Tuns. ^_into them, ar:d whofs foevsr fins ye retain, P'-^'C«» 
^■'^^ they are retained. "-^ 

§. 1 50, Christ agai?i appears to his disciples, 
zehen Thomas is presenL 

A. D. •'But Thomas, one of the twelve, called ^ , 
„3^5- Dydimus-, was not with them when Tefns ,-'^!,""^'' 

Between. ^ -^l, ' . .-r • i i r r •■ i ''^'^• 

th- I'l ^^^^"^^^ - ^'^'^ orner ciilciples thereiore laid unto 
and Sth him, V/e have feen the Lord. But he faid 
day afcjr unto them, Except I (liali fee in his hands the 
the re- print of the nails, and put my finger into the 
i^-)'.^^^' p^if'st of the nails, and thruft my hand into his 
fide, I will not believe. And after eight days^ 
T'|e again his diiciples were within, and Thomas 
.a dav ^^jj.1^ them : then came Jefus, the doors being 



a.'ter 
the re 



fhutj and ilood in the midfi, and faid. Peace be 
fr.rrec unto you. Then faid he to Thomas, Reach 



Lon. 



hither thy finoier, and behold my hands; and 
reach hither thy hand, and thruft it into my 
fide; and be not faithlefs, but believing. And 
Thomas anfvvered and faid unto him, My 
Lord, and my God. Jefus faith unto him, 
Thomas, becaufe thou had: feen me, thou haft 
believed; blef^r^d are they that have not feen> 
and }'^i- have believed. ^ And- (he) upbraided 
them with their unbelief and hardnefs of heart, 
becaufe they believed not them which had feen- 
him after he was rifen. 

§. 151. The eleven disciples go into Galilee; 
Christ appears to them there. 

3]- qThen the eleven difciples went away into Galilee. 
EetH-en Qajilee, into a mountain where Jefus had ap- 
and o'^h P*^^^^^^*^ them. And when they faw him, they 

° ]c,hn XX. 24—29. P msrk xvi. 14. ^ Matt, xxviii. i6 — 18. 

7 After eight days.'] i.e. induGvely ; for It leems to have been on the fitfl 
day of thg following week ; and it was in Gjiijee, to which couRtiy the apofties 
had gone by Jefus' appoincment 5 Matt, xxviii. 7> 16 j and Maiic xvi. 7, 14. 
r~Eilhcp Peaice. 



A. D. 



[ 302 ] 

lime, worfhipped him: but forne doubted. And P^ac'. 
^3y Jefus came and fpake unto them, faying, All ^•''"v-^ 
after the powcr is givcn unto me in lieaven and in 
refur- eaith. 

xeaion. r After thefe things Jefus (hewed himfelf ^^^^ ^^^ 
again to the difciples at the fea of Tiberias j^ ^^-^1^^^" 



were together Simon Peter, and Thomas called 
Didymus, and Nathanael of Cana in Galilee, ^ 
and t\\Q Jons of Zebedee, and two other of his 
difciples. Simon Peter faith unto them, I go 
a fifhing. They fay unto him, We alfo go 
with thee. Tliey went forth, and entered 
into a fhip immediately; and that night they 
caught nothing. But when the morning was 
now come, Jefus ilood on the thorc: hut the dif- 
ciples knew not that it was Jefus. Then Jefus 
faith unto them, Children, have ye any meat? 
They anfwer him, No. And he faid unto 
them, Caft the net on the right fide of the Hiip, 
and ye fliali find. They caft therefore, and 
now they were not able to draw it for the mul- 
titude of fiihes. Therefore that difciple whom 
Jefus loved faith unto Peter, It is the Lord. 
Now when Simon Peter heard that it was the 
Lord, he girt his fifher's coat unto hirn^ (for 
he was naked )^ and did caft himfelf into the 
fea. And the other difciples came in a little 
fnip, (for they v^^ere not far from land, but as 
it were two hundred cubits) dragging the net 
with iiihes. As foon then as they were come 
to land, they faw a fire of coals there, and iifh 

■^ John xxi. I — 24. 

* 'The fea of Tiberias.'] Luke has made no mention of Jefus' appearing to his 
apofttes in Galilee, or of their having been ordered to go thicher j but Matthew 
in chap, xxviii. 7, and Mark in chap. xvi. 7, have mentioned an order for them 
to go CO Galiiee. ' Matthew likewife, in chap, xxviii. 16, has mentioned jefus* 
appea-ance to them there; but his account of it is fo ihort, that John feems for 
thjt reafon to have been large in recording thecircumftancesof it. — Bifhop Pearce. 

5 Nahd.] So the Jews calbd thofe who were cbd in their v€ib only, or 
und;:r ^iarrnent.— Ne>ACome« 



[ 303 ] 

Time. laid thereon, and bread. Jefus faith unto P^-^^^* 
^•""'^ them, Bring of the fi(h which ye have now ^-^^ 
caught. Simon Peter went up, and drew the 
net to land full of great fifhes, an hundred and 
fifty and three;' and for all ihtrQ were fo many, 
yet was not the net broken. Jefus faith unto 
them, Come ^;;idine. And none of the dif- 
ciples durft afk him. Who art thou? knowing 
that it was the Lord. Jefus then cometh, and 
taketh bread, and giveth them, and fifh iike- 
wife. This is now the third time that Jefus 
fhewed himfelf to his difciples,^ after that be 
Vvas rifen from the dead. So when they had 
dined, Jefus faith to Simon Peter, S'lmon^ fon 
of Jonas, loveftthou me more than thefe? He 
faith unto him, Yea, Lord ; thou knowefl that 
I love thee. Pie faith unto him, Feed my 
lambs. He faith to him again the fecond time, 
Simon, fin of Jonas, loveft thou me? Pie 
faith unto him. Yea, Lord ; thou knov/eft that 
I love thee. He faith unto him. Feed my 
fheep. He faith unto him the third time, 
Simon, yi'« of Jonas, loveft thou miC? Peter 
was grieved, becaufe hefaidunto him the third 
time, Loveft thou me ? And he faid unto him. 
Lord, thou knovv-efl: all things ; thou khov;eil 
that I love thee. Jefus faith unto him, Feed 
my fheep.^ Verily, verily, 1 fay unto thee. 
When thou waft young, thou girdeft thyfelf, 

' Great f^jhesy an hundred and fifty and three.'] Travellers have found that the 
iea of Tiberias, in Galilee, abounds in fifh, fome of them very large; one of them, 
the Bonni, commonly weighs nearly thirty pounds. One hundred and fifty-three 
fifhes of this fize, or half this fixe, might well befuppcfed by St. John to endanger 
a net.— Harmer. 

- Shelved h'wifelf to his difciples.'] Jefus appeared once to ten of them, chap. 
XX. 19 ; again to them, when eleven of them were together, chap, xx. 26 ; and at 
this third time of his appearance, to kwsn of them, as mentioned in verfs- 2 of this 
chapter. Thefe are ail the appearances of Jefus after his refurrsdtion, which John 
has recorded.— BifhopPearce. 

3 Feed my JhcepJ] Regard them, rather than thyfeif. Perfuade, but do aot 
ooercs. Reraembsr the fiock is mine, and not thine.— Greti us. , 



[304 ] ^^ 

Time, and walked^: whither thou wouldell: : but when f^a^* 
^"^^^ thou ihalt be old, thou (halt flretch forth thy ^^"^^ 
hands/ and another fliali gird thee, and carry 
thee whither thou wouldefl: not. This fpake 
he, iignifying by what death he lliould glorify 
God.5 And when he had fpoken this, he faith 
unto hiin, Follow rrie. Then Peter, turning 
about, feeth the difciple whom Jefus loved foU 
levying; vvhich alfo leaned on his breaft at 
fupper, and faid. Lord, which is he that betray- 
eth th'eef Peter feeing him, faith to Jefus, 
Lord, and what jrj^Ji this man r/^f Jefus 
faith unto him, If I will that he tarry till I 
come, what is that to thee? follow thou 
rne. Then went this faying abroad among the 
brethren, that that difciple fiiould not die: 
yet Jefus faid not unto liim,^ rie (liall not die; 
but. If I will that he tarry till I com.e, Vv'ha't is 
ihat to thee ? This is the difciple which tefd- 
fieth of thefe things, and wrote thefe things : 
and we know that his teftimony is true. 

§. 152. Christ commissions his disciples to 
preach the Gospel. 

Between ^ And he faid unto them, Thefe are the^^.^°^ 
the Sth words which I fpake unto you, whilft I was .\^^ 
& 4och yet with you, that all things m.uft be fulfilled, 
^^^ , which were written in the law of Mofes, and 

steer the . , , ... ' . 

j^Cyj.. in the prophets, and tn the plalms, concernmg 
reaion. me. Then opened he their underilanding, 

* Luke xxiv. 44 — 48. 

4 Thpupah /retcb forth, &c. — It was the cuftom at Rome (fays Wetftem in 
his New Telt. \a loc.) ihat fuch as were to be cruciiied, ihould have their neeks 
put into a yoke, and have their hands ftrefched out an«J faRened to the ends "of the 
yokej and when they had been thus led through the ciry, they were carried out to 
be crucified- To Aich a cufJom as tiiis he thinks that Arrian on Epiftetlis (iii. 26) 
alludes, vvhen he fays, ♦* and ftretching out thyfelf as thofe do, who are cruci' 
lied." — Bilhop Pearce. 

5 By tvhat (^eath beJhouJd ghr'ify GodP^ Peter is faid to have been crucified 
with his head downwaids, a ihoic cime before the deftruction of jerufalem. 



[ 305 ] 

Time, that they might underftand the fcriptures, and P'ace, 
^-•^•^^^ faid unto them. Thus it is written, and thus '-'"w^ 
it behoved Chrift to fuffer, and to rife from the 
dead the third day : and that repentance and 
retiiiffion of lins (hould be preached in his name, 
amongall nations, beginning at Jerufalem. And 
ye are witneffes of thefe things. ' Go ye, there- 
fore, and teach all nations, baptizing them in 
the name of the Father, and of the Son, and of 
the Holy Gholh ' i ^eaching them to obferve all 
things vvhatfoever I have commanded you. "He 
^ that believeth and is baptized, Ihall be faved^ 
but he that believ^eth not Ihall be damned. 3 
'f And behold, 1 fend tlie promife of my Father 
upon you. ' And thefe figns-^ fhall follow them 
that believe: In my name ffiall they cait out 
devils; they fhall fpeak Vvith rjew tongues; 
tliey fi'iall take up ferpents; and if they drink 
any deadly thing, it fhall not hart them; they 
fhall lay hands on the fick, and they (hall re- 
cover. ^ But tarry ye in the ciry of Jerufaiem, 
until you be endued with power from on high. 
* And, io^ I am with you always, even unto 
the end of the world. Amen. 

§.153. The Ascension » 

A. D. '' So then, after the Lord had fpoken unto Betiunys 

33- them, ^he led them out as far as Bethany, 
whTcii*^^ and he lifted up his hands and bleiTed them, 
interve- And it Came to pafs, while he bleiTed them, 

' Mate, xxviii. 19, 20. " Mark xvi. 16. " Luke xxiv. 49. 

y Mark xyi, 17, liJ. ^ Luke xxiv. 49. • Matt, xxviii. 20. 

*• Mark xvi. 19. ' Luke xxiv. 50, 51. 

3 Shall be damned.'^ Shall be in a ftate of condemnation. He is ]ik'.!ly to 
continue in thoie fins whtcii kd him to reject ti:ie miraculous proofs pf my Wa- 
venly mifiion. See John iii. 19. — Nevi'come. 

4 And thefe ftgns, &fc.-^See Afts U. 4; v. l6; viii. 7j x, 46; xvi. 18 j 
xix. 6 3 xxviii. 5, 8 j i Cor. xiv. 18. 

R R 




After 
the Pen. 



I 306 ] 

Time. ««he was received ups into heaven, and fat on Place, 
the right hand of God. '^^^ 

« And they worQiipped him, and returned Jerufa- 
to Jerufalem with great joy : and were conti- ^^^' 
nually in the temple, praifmg and blefling God. 
'^ And they went forth and preached every 
where, the Lord working with them, and con- 
firming the word with figns following. 

The Conclusion, 

A. D. E And many other figns truly did Jefus in 
33- the prefence of the difciples, which are not 
written in this book; ^ the which, if they fhould 

tecoftr ' ^^ written every one, I fuppofe that even the 
world itfelf 6 could not contain the books that 
fhould be written. ^But thefe are written, 
that ye might believe that Jefus is the Chrift, 
the Son of God ; and that believing, ye might 
have life through his name. "^Amen. 

* Mark xvi. 19. • Lukexxiv. 52, 53. ^Markxvi. 20. ^ John xx. 30. 

•* John xxi. 25. ' John XX. 31. '' John xxl. 25. 

5 Received »/>.] Here the Greek word means to be received back, or again, 

^ Even theiuarld itfelf.J This is a very ftrong Eaftern exprefllon, to reprefent 
the great number of miracles which Jefus wrought. But, however ftrong and 
ftrange this exprefllon may feem to us of the weftern world, we find facted and 
other authors ufing hyperboles of the like kind and fignification; fomeinftances of 
which it may be proper to lay before the reader. In Numb. xlii. 33, the fpieS, 
who returned from the fearch of the land of Canaan, fay that they faw giants 
there of fuch a prodigious fize, that they were " in their own fight as grafs- 
hoppers." In Deut. i. 28, cities with high walls round about them are faid to be 
"walled up to heaven." In Dan. iv. 11, mention is made of a tree, whereof 
** the height reached unto the heaven, and the fight thereof unto the end of ail the 
earth}" and the author of Ecclefiafticus, in chap, xlvii. 15, fpeaking of Solomon's 
wifdom, fays, ** Thy foul covered the whole earth, and thou filledft it with para- 
bles," as the world is there faid to be filled with Solomon's parables, fo here, by 
one degree more of hyperbole, it is faid that the world would not contain all the 
books which Should be written concerning Jefus' miracles, if the particular account 
of every one of them were given. Wet(leln in the New Teftament on the place, 
and Bafnage, in his Hiftoire des Juifs, (lib. iii. 1, 9, and 5, 7) have quoted from 
the ancient Jewiffi writers fuch paflages as the following : ** If alJ rhe feas were 
ink, and every reed was a pen, and the whole heaven and earth were parchment, 
and all the fons.pf men were writers, they would not be fufficient to write all the 
leffons" which Jochanan compofedjan^ concerning one^Hiezer, it is faid, that 



[ 307 3 



*« if the heavens were parchment, and all the fons of men writers, and a!l the 
trees of the foreft were pens, ic would not be fufficient for the writing all the wifdom 
which he was poiTeflTed of." Homer, who, if not born in Afia minor, had un- 
doubtedly lived there, has fometimes followed the hyperbolic manner of fpeaking, 
which prevailed fo much in the Eaftj as in Iliad, book xx. vei. 246, 247, he 
makes ^neas fay to Achilles, *' Come, let us have done with reproaching one 
another j for we may throw out fo many reproachful words on one another, that a 
ihip of one hundred oars cannot be able to carry the load."— Bilhop Pearce. 



We have already borrowed largely from Gilbert Wakefield, but to render our 
obligations to this profound fcholar (to; (piKoTTovu -koh (piXoXoy:o) compleat, 
we beg to clofe our annotations with the admirable remarks which conclude that 
rich mine of fcriptural criticifm, his Notes on St. Matthew's Gofpel. The ob- 
fervations he has confined to the only Evangelift he illuftrates, we may properly 
apply to them all ; 

" The Gofpels, it mull be acknowledged, form a piece of hiftory the moft Angu- 
lar in its compofition, the moft wonderful in its contents, and the moft important 
in its objeft, that was ever exhibited to the notice of mankind.. For fimplicity of 
narrative, and an artlefs relation of fafts, without any applaufe, or cenfure, or di- 
greflive remarks, on the part of the hiftorians, upon the charadters introduced in 
themj without any intermixture of their own opinion upon any fubjedlwhatfoever; 
and for a multiplici'-y of internal marks of credibility, the Gofpels certainly have no 
parallel amongft human produftions. They deliver the hiftory of a covenant be- 
tween God and the human race, promulgated and ratified by a man, born out of 
the common courfe of generation 5 a man, who was endowed with extraordinary 
gifts to authenticare his claims to adivinecharadler, and to confirm his do<5lrine.Sj 
a man, who was commiffioned to proclaim a general and entire abfolution of all 
former fins upon repentance and amendment, to offer the reward of immortal life 
to thofe who fhould obferve the laws of this covenant, and to denounce eternal 
death on the difobedientj to die in confirmation of v/hat he taught, in dutiful con- 
formity to the predeterminations of his Father, and to pledge his own refurreclion, 
as a proof and earneft of the future refurreftion of all his brethren. Thefe are 
points of the utmoft moment ; points, which ought to engage the moft ferlous con- 
templations of every one who pretends to rationality and knowledge j points, wh ch 
are not of a trivial and tranfitory nature, but extend to all the fons of men in 
every pofllble relation, and every viciflitude of time and eternity. 

** There are, it muft be confefled, and fhould not be diflembled, many and con- 
fiderable difficulties in the Chriftian Scriptures ; of which, probably, no ingenuity 
of man will ever be able to divine a fatisfaitory foUition. But, whilft thefe embarafs- 
mefjts offer themfelves, let us not be inattentive to the accumulation of evidence in 
favour of Chriftianity, refulting from internal character and outward atteftation. 
Ignorance and perplexity are, in fome degree, infeparable from the condition of 
mortality. At prefent, we muft be content to * know in part ;' and to ftrengthen 
our convidlion by the flow procefs of difinterefted and aflliduous enquiry. We may 
beperfuaded, that our acquiefcence in the belief of Revelation will be confirmed 
in proportion to the advances we make in contemplating its pretcnfions, and in our 



[ 30S ] 



acquaintance with the fpu'lt and phraieology of the' records of the Gofpd. Above 
all, let us be caieful not to indulge a perverfe and pevilh Icepcicllm, as irrational 
as it is void of comfort j but attend to the fenfibl; and iulemn admoniiion of the 
Chriflian father : (Arnob. adv. Gent. lib. ii. ad fin.) ' Let us tnift ourlelves to 
the Alm'ghty, nor let our own w.nc of faith preponderate with us aijainJl liis 
name, and "he gveatnefs cf his power j left, whilft we are collefting arguments 
from every fide, to overtirrow diofe truriis which wediflike^ and refufe to admit, 
our iaft day Ilea! upon us,' and we fadly find ourfelves unexpeftediy in the jaws of 

death.' The unbeliever we may charitably addrefs in the words of Socrates : 

(apud Plat, in Gorg.) 'Perhaps thefe things may appear to you. no better than 
an old wife's tale., and you defpife them accordingly. There would indeed be feme 
reafon in thi-^. conduft, if, >i[h all our entjuirieSj we were abie todiicover any 
thing pETTER and more tri'E.' 



A BRIEF HARMONY 



OF 



THE EYAKGELISTS. 



, MATTHEW. 


Mar?;. 


LUkE. 
§. I. The In- 


jOHi;. 






Cfcduclion. i. I 






— 4* 


§. 2. Gf the 






§. 3> Eliz:ibeth 
conceives, i. 5 — 

§. 4. The an- 
^el Gabriel laiutes 
ivlary. i. 26 — 3S. 

§. 5. P^sry vi- 
■Its Eiizabeih. i. 

39—56. 

§. 6. John the 
Eaptiil is born. i. 


word. i. I — iS. 


\^. 7. An ar^ei 




57— 75- 




appears to joeph. 








i. iS— 25. 




§. S. The birth 
of Chriu. ii. i 

—7. 




f . 0. The ge- 








ntutbgy o{' Chiifi. 








i. 1 — 17. 




§, ic. The an- 
gel appears to the 

!l:ephcrc!£, &c. ii. 

^;ii.. Cl^cum- 
chl-^n of Chrii'i. 




\ i. 25- 







[ S09 J 



MATTHEW^ 



: §. 13, The Ma. 
gi„&c. Tbeftjght 
into Egypt, and !€■ 



MARK. 



HU r— 12, 

§^ 16.. CbrHl is 
j&aptifed. iii, 33 



iV, I— JX, 



I— S. 



I. 9 Ila 



^-13. 



12 J XIV. 3~5J i- 14 J vj. 17— J 



LUKE, 

§. 12. The pre- 
sentation of Chrift 
in the temple, jir 



u. 39. 

§. 14. Chrift 
attends the PafT- 
over. ii» 40—52, 

§. 15. Of John 
the Baptift, and. 
his minirtry, iii 
1—3. 



111. 21—23. 

$.17. The temp, 
tation of Chrift. 
iv. I — 13. 



JOHN. 



j^f 20 J IV. 14 



§.iS. Thetef- 
timonyof Johnre- 
fpeding Chrift. i. 
19—52. 

§.19. The mar- 
riage in Cana, ii. 
I— 12. 

§. 2a. Chrift 
goes to Jerufalem. 
ii. 13, to the end. 
§. 2X. Chrift's 
converfation with 
Nicodemus, iii. 
I — 21. 

§. 22. Chrift 
baptizes in Judea. 
iii. 22, to the end. 
§. 23. Chrift 
departs into Gali- 
lee on the impri- 
fonment of John, 
iv. I — 42» 



I 310 ] 



MATTHEW. 



iv« 13 — X6, 



iv« i8-»-2su 



heals Peter's wife's 
mother, &c viii. 
14—17. 



viu. 2—4, 



ix, 2—8. 



IX. 9. 



MARK. 



xn. I— S. 
§. 34. Chrift 
heais the man with 
the withered hand, 
ii. 9 — 21. 



I. 10— ao. 
§. 27. Chrift 
cures a demoniac 
in the fynagogue 
■of Capernaum, i. 
21—28. 



J. 29—34. 

'• 35—39- 
§. %g. Chrift 

heais a leper. ], 

40—45. 



11, I— 12. 
5. 31. Thecai- 
ling of Matthew. 
ii. 13— 14. 



iL 23 — 28. 



LUKE. 



§. 25. Chrift 
goes to Nazareth, 
and preferves his 
life by a mirscle, 
and tarries at Ca- 
pernaum, vi. 15 

— 3I' 

§.26. The mi- 
raculous draught 
of fifhes, &c. V. 
I — 10. 



IV, 31 — 37, 



Iv. 38 — 41, 
iv. 42 — 44. 



V, 12 — 10. 

§. 30. Chrift 
heals a paralytick. 
V. 17 — 26. 



V. 27 — 22 



§. 33. Chrift 
vindicates his dif- 
ciples for plucking 
cornj&c. vi. 1-5. 



6—1 



JOHN. 

§. 24. Chrift 
commences liis pub- 
lick miniftry, iv» 
43, to the end. 



§. 3^. Chrif^ 
heals a lame mar^' 
at the pool of 3e. 
thefda. v. J, to* 
the end. 



1 Mi I 



MATTHiV/. 



X. 2—4, 
§. 36. Chrift's 
fermon on the 
mount. V. I cid 

if"' 

vi. I ad f.n, ' 
vii. I ad f,n. 



viij. 5 — 13. 



XI. 2 — 19. 

§. 40. Chnf^ 
upbraids the jews 
for their untbank- 
fulnefs. • xl. 20. 
ito the end. 



§. 42. Chria 
:pa(i2ng thro' Gs- 
lilee heals a demo- 
niac. ,xi. 35, xii. 
22—37. 

§. 43. Chrift 
rebukes the fcribes 
and ph^rifees. xii. 
32-45- 



JVIARK. 



1!. 13--IC 



vl. 6, iii. 22—30. 



LUKE. 

§.35.Chriftde- 
paits into a moun- 
tain, and calls his, 
difciples. vi. 12. 



I. 20 — 30, 32 — 

36. 
vi. 37—42, 3»v 

44—49 

§.37. Thecen-' 
turion's fervant is 
of healed, vii. i 
•10. 

§. 3.S. Chrift 
recals to life the 
fon of the widow 
Nain. vii. ll- 
17. 

5. 39. Chrift'si 
anlWer to the mef- ; 
face of John. vii. 
18-35. 



§. 41. Chrift 
remits th^ fins of 
a female penitent. 
vii. 36, to the end. 



H 



—23. 



XI. 16—29—32, 

24 — 26. 

§. 44. chiia 

proclaims who are 
the truly bled'ed. 
27,28. 



C 311 ] 



MATTHEW. 

§. 45. Chrift 
declares his aftec 
tion for his difciples. 
xii. 46, to the end. 



§. 49. Chrift de- 
livers various para- 
bles, xiii. I — 53. 

§. 50. Chrift 
commands to pafs 
the lake. Hequells 
the tempeft. viii. 1 8 
—27. 



viii. 28, to the end. 



ix. I, 10 — 26. 

§. 53. Chrift heal 
two blind men. ix. 
27—31. 

§. 54, Chrift cafts 
out a dumb fpirit. 
The Pharifees blaf- 
pheme. ix. 32 — 
34« 



MARK. 



iii. I, to the end, 



xii. 54, to the end, 



IV. 1--34. 



35, to the end. 

,5 1. Chrift heals 
the demoniac of Ga- 
dara. v. i — 20 

§. 52. The feaft 
at Levi's houfe. 
Chrift's difcourfes 
there, v. 21, to 
the end J v. 15-22 



§.55. Chrift vi- 
fits Nazareth, and 
is again contemned 
by his tcwnfmen. 
vi. I — 6. 



LUKE. 



vui. 19 — 21. 

§. 46. Chrift re- 
proves the hypocrify 
of the pharifees. xi. 
37, to the end. 

§. 47. Chrift 
teaches his difciples 
and the multitude, 
xii. I, to the end. 

§.48. Chrift ad 
monifhes the Jews 
to take warning 
&c. xiii. I — 9. 



viii. 4—18. 



vni. 22—25. 
ix. 57, to the end. 



viii, 26—39. 



viii. 40, to the end, 
V. 29, to the end, 



JOHN. 



s s 



[ 312 ] 



MATTHEW. 


MARK. 


LUKE. 


JOHN. 


§. 56. Chi-lft 








fends the 12 apof- 








tles to evangelize. 








ix. 36, to the end. 








^. 57. Chrift de- 








livers monitions and 








commands to the 








apoftles. X. 1; X. 








5, to the end. 


vi. 7 — 11. 


ix. 1 — 5. 




§. 58. Chrift 








puriues hi^ journey 








thro' Galilee, xi. i. 


§. 50. The apof- 
tles preach repent- 
ance, and perform 
miracles, vi. 12, 








13' 


ix.6. 




§.6o.Thedeath 








of JohntheBaptift. 








xiv. 6—12. 


Vl. 21 29. 


§. 61. Herod 
hears of Chriil's 
fame, and defires 
to fee him. ix. 7 




xlv. I — 2. 


vi. 14 — 16, 
§. 62. The 
twelve apoitks re- 


-9- 






turn, vi. 30, 31. 


ix. 10. 










§.63, Chrift feeds 








5 coo men with 5 
loaves, and 2 fmail 


xiv. 13—21. 


vi. 32—44. 


ix. 10 — 17. 


fifties, vi. I— 14. 


§. 64. Chfift 








walks on the fea. 








xiv. 22, to the end. 


vi. 45, to the end. 




vi. 15 — 21. 

§. 65. Chrift's 
difcourfe with the 
multitude in Caper- 








naum, &c. Peter's 
confefTion. vi. Z2, 




§. 66. Chrlft's 




CO the end. 




difcourfe with the 








pharifees, &c. re- 








fpeding eating with 








unwalhen hands. 






XV. IttZO. 


vi). I — 23. 







[ 313 ] 



MATTHEW. 


MARK. 


LUKE. 


JOHN. 


^. 67. Chriftheals 






^ 


the daughter of the 








Syro-Phenici an wo- 








man. XV. 21 — 








28. 


vii, 24—30. 

^.68. Chriftheals 

chedeaf and dumb 

man. vii. 31, to 






XV. 29—31. 


:he end. 






^. 69. Chrift feeds 








upwards of 40CC 








men withy loaves, 








and a few fmalJ 








fifncs. XV. 32, to 








the end. 


viii. I— 10. 






^. 70.ThePha- 








rifees and Sadducees 








again demand a 








fign. xvi. 1—4. 


viil. 11, 12. 

^.71. Chrift ad- 
moniflies the difci- 
ples to beware of 
ieaven of Fharifees. 




- ' 


xvl. 4—12. 


viii. 13—21. 

§.72. Chrift heals 
the blind man near 
Bechfaida. viii. 22 
—26. 






3' 73- Peter 








again confefTesjefus 








to be the Chrift. 








xvi. 13 — 20. 


viii. 27 — 30. 

§.74. Chrift fore- 
cells his paftion, and 
refurre<ftion; and re- 
proves Peter, viii. 


ix. 18—21. 






31, to the end 5 xi. 






xvi. 21, to the end. 


r. 


ix. 22 — 27. 




^. 75. Chrift is 








transfigured; hisdif- 








courfe with his dif- 








ciples on the occa- 








fion. xvii. I — 13. 


ix. 2 — 13. 

■§.76. Chrift cr.fts 
'ut a deaf and dumb 


ix. 28—36. 




xvii. T4 — 21. 


Tpirit. ix. 14-29. 


ix. 37—43. 





[ 314 ] 



MATTH-EW. 


MARK. 

§. 77. Chrjfl 
again predicts his 
paflion and refur- 
re(Sl:ion. ix. 30— 


LUKE, 


JOHN. 


Xvli. 22 23. 


32. 


ix. 43—45- 




§. 78. Chrift 








. works a miracle in 








order to pay the tri- 








bute, xvii. 24, to 








the end. 








^ §.79. The dif- 








ciples difpute who 








iliould be greateft, 




. 




xviii. I, to the end. 


ix. 33, to the end. 


ix. 46 — 50. 








§. 80. Chrift, 








having adraoniflied 
thefsventydifciples, 
fends them to preach 
the gofpel. x. i 
-16. 


^.81. Chrift goes 
to Jerufalem at the 
feaft of the Taber- 
nacles, vii. 2, to 
the end. 








§. 82. Chrift dif- 
mifles the woman 








taken in adultery, 
viii. 2 — II. 


^ 






§.83. Chrift dif. 
courfes with the 








Scribes and Phari- 
fees. viii. 12, to 








the end. 

§. 84. Chrift re- 
ftores to fight the 
man blind from his 
)irth. ix. ij to 








the end. x. 1—21. 






§. 85. The 70 








difciples return, x. 








17—24. 








§. 86. Chrift in- 
ftrudls the lawyer 
to obtain eternal life. 






'- X. 2.5—37. j 





[ 315 ] 



MATTHEW. 


MARK. 


LUKE. 

^. 87. Chrift again 


JOHN. 






inftru(S_s his dl.ci- 








ples how to pray. 








xi. I — 13. 








§.88.CHriftheals 








a woman who had 








been infirm for 18 








years, xiii. 10-21. 








§. Sg.ChriiT: an- 








fwers the queftion 








whether few will be 
faved ? xiii. 22:, to 








the end. 








§.90. The occur- 








ences which took 








place when Chrift 








ate bread with a 








Pharifee. xiv. 1 








—24. 








§.oi. Chriftin- 








ftrucls the people in 








the Qifticukies of 








his religion, xiv. 








25, to thfe end. 








§.92. Chrift juf- 








tifies himfelfagainft 








the Pharifees. xv. 








I, to the end. 








^. 93. Chiift in- 








ftiuds his difciples 








by the parable of 








the unjuil ftesvard. 
xvi. I, to the end. 








§.94. Chrift con- 








tinues to inftruft 








his difciples. xvii. 








I — 10. 








§. 95. The Sa- 








maritans will not 








receive Chrift. ix. 








51 J xvii. II } ix. 








52—56. 


" 






^. 96. Chrift pu- 








rifies 10 lepers, xvii. 








12—19. 










* 



r 31^ ] 



MATTHEW. 



§. 103. Chrifi 
enters Judea. The 
Pharifees queftion 
bim about a divorce 
xix. I— 12, 

§. 104. Chrift 
lays his hands on 
young children, and 
blefies them. xix. 



xlx. 16, to the end. 



XX. 17—19. 



MARK. 



X. 13 — 16. 

,. 105. The an- 
fwer of Chrift to 
the rich young man. 
X. 17—31- 

,. 106. Chrift 
going to Jerufalem 
predifts his fuffer^ 
ings there, x. 31 
—34- 



LUKE. 

§.97. ThePha. 
rifees queftion Chrift. 
His anfwer. xvii. 
20, to the end. 

§.98. The pa- 
rabies of the unfor- 
tunate widow, and 
Pharifee and pub. 
lican. xviii.i — 14 

^. 99. Chrift is 
received atthehoufe 
of Martha, x. 38^ 
to the end. 



JOHN. 



xviii. 15—17. 



.30. 



^. 100. Chrift 
obferves the feaft of 
the Dedication- at 

ufalem. x. 22 
—39. 

}. 101. Chrift 
after the Dedication 
goes again to Eeth- 
abara. x. 40^ to 
the end. 

5. • 102. Chrift 
raises Lazarus from 
he dead. xi. 1 — 



[ 317 1 



MATTHEW. 

^. 107. The am- 
bitious petition of 
James and J oh 
XX, 20 — 28, 



XX. 29, to the end. 



XXI. I -I I J 14—17 



xxi. i5>, igj 12,13. 



XXI. 20 — ^22. 



xxi. 23, to the end. 
§. 115. Chrift 
queftioned by the 
Pharifc-es, Herodi- 
ans, &c. queftions 
them in return, 
xxii. 15, to the end. 
§. 116. Chrift, in 
the hearing of his 
dlfciples& the mul- 
titude, reproves the 
Pharifees. xxiii. i, 
to the end. 



MARK. 



X. 35--45- 
§. 118. Chrift 
re ftores fight to blind 
Bartimseus. x. 46, 
to the end. 



LUKE. 



XI. I II. 

).ii2. The bar- 
ren fig-tree. The 
temple purged, xi. 
12—19. , . 

§. ii3»Thedir. 
ciples obferve the 
withered fig-tree, 
XI. 20 — 26. 



:i. 27, to the end, 
xii. I— 12. 



13—17, 



38—40. 



xvlii. 35,to the end 
§.. 109. Chrift vi- 
fits Zaccheus, chief 
of the publicans. 
xix. 2 — 28. 



JOHN. 



xix. 29 — 44. 



xix. 45, to the end. 



§. U4. Chrift' 
difcourfe with the 
hief-prieftsjfcribes 
and elders in th< 
temple, xx. 1-19 



XX. 20 — 44. 



XX. 45, to the end, 



5. 110. Chrift 
comes to Bethany. 
xi. 55, to the end. 
xii. I— 9, II. 

§. III. Jefus 
triumphantly pro- 
ceeds to Jerufalem. 
xii. 12, to the end. 



[ 318 J 



MATTHEW. 



xxlv. I, to the end 
§. 119. Chrifi: 
defcribes the events 
of thelaftday. H: 
employment in the 
pailion week. xxv. 
31, to the end. 

§. I30. The 
tranfadllons of the 
4th day of paffion 
week. xxvi. 1-16. 



XXVI. 17—19. 



MARK. 

§. 117. Chrift 
prefers the widow's 
mite to the dona 
tion of the rich, 
xii. 4r, to the end. 

§. 118. Chirft 
departing from the 
temple for the laft 
time predidls its 
deftrudion. xiii. i 
to the end. 



XXVI. 21 — 25. 



xvi. 31— 35 
§. 125. Chrift 

inflitutestheSacra- 
nient of the Lord's 
fuppcr. xxvi. 26 
1—29. 



XIV. I— TI. 

§. 121. Chrift 
prepares to celebrate 
the pafibver. xiv. 
12 — 16. 



xiv. 17, 18. 



XIV. 15—21. 



XIV. 27—31. 



XIV. 22—25. 



LUKE. 



XXI. I — 4. 



XXI. 5—36. 



JOHN. 



xxu. 7—13. 



XX. 14 — 18, 24- 

30. 



XXll. 21 — 23. 

§. 124. Chrift 
predicts the fall of 
Peter, and the dan- 
ger of his followers. 
xxii. 31 — 38. 



xxji. 19, 20. 



§. 122. Chrift 
fets down to eat 
with the 12. Their 
ambitious conten- 
tion, xiii. I — 17. 
}. 123. Chrift 
predi£ls the treach- 
y of Judas, xiii. 
5-35. 



xiii. 36, to the end. 



§. 126. Chrift 
confnies his difci- 
ples. xiv. I — 31. 



[ 319 ] 



MATTHEW. 


MARK. 


LUKE. 


JOHN. 

§. 127. Chrift 
continues his fokmn 
difcourfe to his dil- 
ciples. XV. I, to 
to the end. xvi. 
I, to the end. 

§. 128. The 
prayer of Chrift. 
xvii. I, to the end. 


§. 129. The agony 








of Chrift in Geth- 






- 


femane. xxvi. 30 








—35,46. 


xiv. 26 — 32, 42. 


xxil. 39—46. 


xtiil. I. 


§. I jO. Chrift is 








betrayed, xxvi. 47 








-56. 


xiv. 43—52. 

§. 131. Chrift is 
brought before An- 
nas and Caiaphas. 
Peter denies him 


xxii. 47—53. 


xvili. 2 2 2, 


xxvi. 57, 58, 69, 


thrice. xiv. 53, 




xviii. 13, 14 — 24> 


to the end. 


54, 66, to the end. 
$. 1 3 2. .Chrift is 
declared by the San- 
hedrim guilty of 
death, xiv, 53 — 


xxii. 54 — 62. 


15, 18, 25, 27. 


'^vi. 57— 59> 68. 


55. 65- 


XX. 63, to the end. 


xviii. ig— 23. 
§. 133. Chrift 
is led to Pilate. 


xxvii. 1,2,11—14. 


XV. 1-5. 


xxili. I — 5. 

§. 134. Pilate 
fends Chrift to He- 
rod, xxiii. 6 — 12. 


xviii. 28 — 38. 


§. 135. Herod 








fends Chrift back 








to Pilate, whofeeks 








in vain to releafc 








him. xxvii. 15 — 








23. 


XV. 6 — 14. 


xxiil. 13 — 23. 


xviii. 39, to the end 
§. 136. Pilate 
delivers Chrift to 
the Jews- Thefol- 
diers infult, 6c lead 
him away. xix. 


xxvji. 24 — 31. 


XV. 15 20. 


xxiii. 23 — 25. 


I— 16. 











T 1 



[ sao ] 



MATTHEW. 


P*iARK. 


LUKE. 


JOHN. 


§. 137. Judas, 








fmitten with re- 








' morfe, hangs him- 






, , 


felf. xxvii, 3-10. 












§. 138. Chrlftis 
edaway to be cruci- 




xxvii. 3^—344 


XV. 21 — 23. 


fied, xxiii. 26 32. 


xix. 17. 

§. 139. The 
events which took 








place whilft Chrift 
was on the crofs. 


xxvij. 35—50. 


XV. 24—37' 


xxili, 33—46. 


xix. i5J— .30. 








§.140. The events 








at Chrift's death. 








The fpedators of 
it. The remaining 


xxvii. 51— 54> 57 




xxlil. 45—47, to 


events of the day. 


—61. 


XV. 38, to the end. 


the end. 


xix. 31, to the end. 


§. i4.i.Theevents 








of the day fucceed- 








ing the crucifixion. 








xxvii. 6z, to end. 










§.142. The wo- 
men rtrft viiit the 
(epulchve. xvi. i 






xxviii. 1—8. 


—8. 


xxiv. I — II. 


XX. T, 2. 

§. 143. Peter 
and John vifit the 
iepulchre. xx. 3 






XXIV. 12. 


-~IO. 

: ^. 144. Chrift 








appears firft to Mary 
Magdalene, xx. 11 




xvi. 9. 




— 17. 


§. 145. Chrift 








ihewo hirafelf a fc- 








cond time, xxviii. 








9, 10. 


xvi. 10, IX. 




XX. 18. 


§. 146. The 








chiefs (.f tl>e Jew 








take counfei with 








the Roman fokliers. 








xxviii. II — 15. 









[ 39,) 1 



p — . ^ 




f 


MATTHEW. 


MARK. 


LUKE. 


JOHN. 






§. 147. The wo- 








men vifit the fepul- 








chre. xxiv. i-i2. 




! 




§. 148'. Chrift 








appears to two dif- 








ciples going to Em- 








maus. xxiv. 13 






xvl. iz — 13. 


§. 149. Chrift, 
in the abfence of 
Thomas, appears to 
the dJfciplcs. xxiv. 






xvi. 14. 


36— 43- 


XX. 19, 20. 

§. 150. -Chrift 
again appears to the 
difciplesj Thomas 








being prefent. xx. 








24—29. 

§. 151. The 
eleven difciples go 
into Galilee. Chrift 
appears to them fe- 


xxvlii. i6— 18. 






veral times, xxi. 






§. 152. Chrift 


1—24. 






inftrutls his difci- 








refpefting preach- 








ing thegofpel. xxiv. 




xxvrn. 19, 20. 


xlv. 15 — 18, 


44—49, 

h, 153. Chrift's 
afcen fion. xxiv. 50 


XX. 21—23. 




;cvi. 19, 20. 


—53- 





THE INDEX 

©F THE MATTER CONTAINED IN THE NOTES. 



Page 

ABIA, eKplanatjon of the w^rd 3 
Abraham, (on of, meaning 

of the phrafe — — — 13 

Annas, the high-prcft — 25, 267 
Alpheus, fon of — — 58 
Angel, iiterfeicnce of one — 59 

Amen, meaning of the word — 78 
Anointing, Jewiflj pfallice of — 79 

Apofties, meaning of cerm 120 

Adions, emblematical 122, 13S, 148 

Anointing, pradice of 125 

AbraUam'e bofom, meaning of the 

expreflion — — — — 1S7 

Archehius, alhided to — — ^09 

Afles, Eaftern — — • — 212 

Adjuration, Jewiih •- ■ ■ 270 

B 

Birth, another word for produdlion 10 
Beer, eity of -— . — 23 

Bethabara, where fituated — — 3s 
Baptjfm, JewiHi, what — 40 

Beds, Eaftern ones - • ■ ■■ ■ ■ 58 

Bethefda, pool of ■ — 59 

Bottles. Jevvifh «— — - ri6 

Birth-day, celebration of -^ 125 

Beheading ■ 126 

Bafkets, \ew]fh — — — 128 

Brethren, fynoi-'ymous for couUns i 56 
Bondage, Jewish — - -r- 163 

Begging, jewirti form of — — 167 
Blood, mountain of — — . — 1731 
Bed-chambers, Eaftern — — 174 

Bethany — — * . — . 197 

Bath, ufe of, anciently » ■ 2-19 

Barabbas, why the favourite of mul- 
titude ■ ■ - — r— 276 
Burial of malefaclois - ■ > ' ■ .. .^ 5,89 



CkbisTj meaning of the word 



CIrcumc'fion, when and by whom 

performed — — — S 

Connedion, nature of between Jo- 
feph and Mary — — 

Cyrenius, who ■ — 

Chief priefts — « -- 

Caiphas — — — 25 



It 
iz 

so 
25S 

25 

28 
7S 
124. 

J 35 
141 
149 
151 
179 
iSi 
203 



Camel's hair — — 

Concutio, what — « • 
Council, Jewilh •—— 
Crofs, carrying of — 

Corban, what — ■• 

Cefarea-Philippi ■■ 
Cafting out devils 
Church, of whom compofed 
Chief rooms, explained 
Crofs, carrying fame 
Camel, proverb relpefting 
Chriftians, primitive, erroneous 

opinions of ■ — 223 

Chriftians, UifFerings of •— — 234 
Cedron, brook — — — 265 

Carabas, who •— ■ 278 

CrqcifixionjCuftoms at, 282,283, 

2S4, 289—304 
Cleopas, who - •■• —-285 

Centurion, Rornau oiEcer ■■* ■ aiS 



David, how the father of Christ 
Day's journey — — — 

Doftors, Jewiih — ^ •— — 

Dove, fimilitude of it -— 

Decapolis 



Divorce, Jewifh — -w — - 

Dogs, abhorred by Jews 

Darknefs, outer — — ^ — 

Daemons, Jewifh opinions refpeft- 

ing them — i . .. p 

Dancing-girls, Eafterii -p- 

Defilement, Pharifaical notion of 
Denarius, Roman coiq — — 



24 
29 

54 
73 
81 



95 

123 

134 
153. 



[ 324 ] 



Debtor, Jewi/h — - 




'53 


Dogma, Fharifaical 


— 


i66 


Demoniacs — 




171 


Difeafes, attributed to Saran ■ — 


176 


Dedicarion, fej\ft of 




194 


Drefs, oriental — — 


— 


215 


Dinner, Jewi/h — 




221 


Dialea, Galilean 


— 


269 


Djiknels, miraculous 




286 



Efpoufak, Jewiib ceremony of 10, 41 

Elias — — 32 

Exorcrfb, Jewifh — — — 92 
Excommunlcauon, Jewifh 168, 259 
Eagle, Roman ftandard ■■ 192 

Ephraim . — — — 200 

Executioners^ abhorred by Jews — 281 
Emtnaus, its fituation ■ 298 



rirk:n, Jewifh *— — 5 5 

Flax, one of its ufes ■ — 68 

Foocftv>olj ufed anciently — — 74 
Fafting, Jewifh — — 78, 193 

Funerals, jewifh ■■ ■■ ■■ — 85 

Farthing, P.oman — — — 99 

Figs, time of gathering — 217 

Future flace, a Jewifh dogma t* 224 
Feafts, ancient — ■■ 227 

Fifh, in the fea of Tiberias t- 303 



Gofpe!, -iBeaning and derivation 
of tile word — — — 

, Egyptian ^ — - 

Grace for grace, explanation of 
the phrafe — — — 

Generarion, book of — -— 

Glory ro God, phrafe explained 
Girdle, leathern, Eafirern drefs - 
Good thing, fokce of the exprefiion 
Gentiles,. court of «— — 

Cennelaret, lake of — 

Gehenna, what. . - 
Craves, Jewjfh ■ 
Girding tiie loins 
Galileans, murdered 
Gentiles — — 



3 

33 

16 

^S 
34 
37 
52 
150 

— 97 

lOI 

— 103 
-158 



71 



Grinding corn •— ■ . rg» 

Gods, put for judges — — 195 

Garment, upper > 208 

Greek profelytes — — 214 

Gentiles, parable referring to - 219 

Garden-towers, Eaftern ■ 220 

Garments, borders of — 226 

Garments, Eaftern — — 267 

Guard, military, for the Temple 2^1 

H 

Hebron — — — . j 
Horn, a metaj^iorical expreiiioo - 9 
Herod, his cruelty — — 22,274 
Honey, wild — — — 26 
Herodias ■' ■ 4a 
Herod, Philip — — — 4a 
Hatred between Jews and Samari- 
tans — — — 44 
Hufbandry, Jewifh — — 47 
Herodians — — — 67 
Hebrew Idioms ■ 6^ 
Hatred, allowed among Tews — 75 
Hell, explanation of term — • 88, jSS 
Holy Ghofl:, fin againfl • 93 
Houfe-tops, Jewifh 57, 124, 192, 235 
Herodias, particulars of her hiilory 126 
Hinnom, valley of ■ — 15Q 
Hofpitality, Eailern — 179, 222, 300 
Hate, term explained — 181 
High-prieft — - ■ 200 
Hofannah, meaning of word —21a 
Hebrew Idiom -<- — — 221 
Hymns, linging of ■ — 26J 
Holy land, climate of ■ » 268 

w 

Jufl many import of the term — 1 x 

JESus,; meaning of the ward — ib, 
lnterdi£lion againfl declaring 

Christ to be the MeiTiah — 55 

Judea - — 1 

John, fignification of the name 5 
Jofephus, his early acquirements' 24 

Jacob's well — — — 4'5 

Jot, meaning of the word ■ 71 

Judgment, Jewifh — 71 

jeremias, — ■'■«»■ 141 



[ 325 ] 



John, his longevity *— T44 

Jcrafakm, fiegc of — 213,232,236 

Jehovah, fanfticy of word 226 

Jwdgrseot-feat — ■-* — ^79 

Jews, puniihment of — 2S0 

Judas, repeiKance of — 280, -28 1 



Kal Hatz?, an Abyliinian officer 2 
Kifs, mode of welcoming 90, 184,265 
Keys, tygurative expreffion — — - 142 



Lyfanias — — — 25 

Locutla .= — •— — 25 

Leprofy — 55 

Language, figurative — 7 1, 72, 74, 

05, 100, 169, t7r, 17X, 207, 

237, 254, 506 

Left-hand, meamngof exprefiion 76 

Law and the prophets, Tneanir.g of 

the phrafe — — — 82 

Little OSes, meaning of exprefiion 151 

Learning, J ewiih • 157 

Life and death, power of -r- 160 

Levite — 173 

Law, -conaprehenfive meaning of 

the word ■■ 



Laws, anc-.lent mode of notifying 
them »__- ~ 

Lamps, Eailem ■ 



216 



225 



N 
Vazarene, import of term — r- 
Natbanael — — — 

Nobleman, explanation of word - 

Nl32arcth — — — 

Muptials, JewiHa — — «— 

Napivins, their ufe 



M 
Msfiiah, meaning of the word 1, 46 

Manger, Eaitsrn one 17 

MefiiBh, general expectation of - 20 
Metreta, what . ■ 35 

Mofes, his commandments — 56 
Miraek at BetheCia — . 60 

Mammon, meaning of word 80, 1S6 
Mourning, Jcwifn — 8S, 198, 199 
Mary Magdalene ■ 91 

Meals, jewiOi — — 97, 209 

Muftard-trees — — 109 

iVicafures, Jevvilli — _ 109 

-^- , of oil —186 

Mairiages, Eaftern «— — 241 

Military lasvs, Romaa — 297 



2S 
34 
46 

5* 
115 



Napitins, their ufe ' 199 

Naked,- particular meaning of terra 30a 



Oaths, folemn ones, allowable — 75 

Oil and wine, a medicine 174 

Olives, Mount of ' — 233 

Ointmients, afe of, anciently—— 246 



Prieds, Tewilh ' ■ ■ — 4 

Purification — - • ■ 17, 41 

PafTuvcr ~ 25 

Pharifees, thdr exertion — 26, 227 
Publicans ■■ ■■•' — ■ ■ ■ 27 

Pinnacle of the Temple — 31 

Prophet expe<fted by jews — — 5 a 
Purifications, Jewish — — 35,210 
Pafibver, humber of facriiices at it 37 
Pfophet, how evinced ■ ■ 3S 

Porches of Bethefda pool • — 59 
Prayer, hours cf — — — 76 

Prayer, heathen repetition of — 77 
Proverbs, Jewifh Si, iii, 203, 205 
Parables, inftruCtion by — — 105 

, explanation of — 108 

Preficse, who — — — i iS 

Pudes, Eailern — izi 

Pafibver, cuiloms cf — 159, 24c, 

246, 241 272, 

Punifhments, Jewifh 161, 165 

Pieces of filver — — — 183 

Prophef/, its meani.^.g ■ 200 

Phvladeries ■ -~ 226 

Prodigies — — — — — 233 

Puni(hments, ancient — 240 

, capital amoj)gft Jews - 27a 

Pilate, his office and charadev — • 270 
Paradile, meaning of word *— »— 285 
Pofca, what — — -i- 2S7 

Preparation-day — — 290 



Quakers, their err 



<^ 



oneoiJ? notions 12 1 



[ S26 J 



Redemption of firft-born, price of iS 
Hlghteoufnefs, particular meaning 

of term — ■ 29 

Rabbi, explanation of title — 34 
Ruler of the feaft -■ ■ 36 

" of the Jews, who — 38 

Raca, its meaning ■ — 71 

Repetitions in prayer, what 175, 77 
.Raiment, Eaftern ■ 80 

Rain, violent in Judea — 83 

Rock, figurative expreflion J4'2- 

Refurredion -— — — 188 

Robes, anciently worn *- 274, 277 



Strong drink, meaning of the phrafs 5 
Speechlefs, double meaning of the 

Sterility, a caufe of opprobium 

amongft the Jews •■■ 6 

Star at Chrift's nativity, what. — 19 

Scribes, who they were — — 20 

Sadducees, who — 26 

Soldiers, Herod''s — — 27 

Samaria, its fituatioa — 43 

Sychar, ditto ■■ 43 

Synagogue, reading in it — 50 
Sabbath, Jewifli obfervatlon of it . 

60, 64, 66,237,295 



Scorpion 
Sanhedrim 
Swine 
Sycamine-tree 



170 
i8s 
189 



Shew-bread, what — —— 65 

Salt of plain of Sodom — 70 

Streets, corners of ■ 76 

Swine, abhorred by Jews — 81 

Sidon, city of — — 88 

Sodom, city of — gS 

Siloam, tower of ■ 104 

Son of Man, meaning of phrafe - iii 
Swine, deftnifiion of, vindicated - 114 
Salutation, Jewifh form cf — 121 
Scourging, ancient puniihment 122, 

Syro-Phenicians, who — • 137 

Stater, what — - •■■ 148 

Shekel, what — — . 26, 247 

Sandals — — — 154 

Sack-cloth and a/hes — 155 
Samaritrn, term of reproach 165, 173 

Silpam, pool of ■ 166 



Setting the face, Jewifli phrafe - 190 
Solomon's porch — 194 

Salome — — ' 206 

Salem, meaning of word — 213 

Sepulchres, Eaftern — — Z2^ 

Stones large, the temple compofed 

of ■ ■ . — 231 

Slaves, ancienr — — — 240 
Sanhedrim, cuftoms of ' — • 244 
Spices, ufes of, at burials — — ^ 290 
Sepulchres, Jewiih, fecuring of 

293, 296 
T 
Theophllus, meaning of the name 2 
Temple, particular application of 

the word '— — — 4 

Taxation, nature of that made by 

Auguftus — — — • 12 

Turtle-doves, a Jewifh offering - iS 
Titles, evangelical ones of Chrift 19 
Tiberius, filteenth year of — • 24 
Temptation, Chrift's, nature of it 30 
Time, ancient computation of 43, 
49>94>J97>279 
Triclinium, what ■ 3S 

Temple of Jerufalem, building of 38 
Toils, Roman — — — 58 

Trumpets, cuftom refpefting — 76 
Treafures, Eaftern — — — 79 
Tyre, city of — — —• 88 

Tombs, Jewifh — — — 112 

Tiberias, city of — — 130 

Table, dining — — — - 334 

Tradition of the Elders — 134 

Tranfraigration ■' 141 

Tribute to the temple — 147 

Tormentors, who ■■ ■ ■ ■ 1 54 

Tabernacles, feaft of 156, 159, 162 

Theudas — 17*^ 

Travelling, Eaftern time of — — J75 
Temple, )ewifti, facrednefs of — 218 
Temple, Treafury in — 230 

' , deftru^ion of ■■ 23* 

Tunic^ vviiat •— 2&j 



C ?>^i ] 



Viaticum, cuflom lefpeding — 77 

Veil of the temple, what • 287 

W 

Word, the meaning of the term 2 

Wife men, who they were 19 

Worfhip, meaning of term 21, 137 

Wildsrnefs, meaning of .wrrd — 30 

Woman, an honourable appellation 35 

Water, its val,ue in the Eaft 44, 149 

Wells, Eaftern — — 45 

V/i tnelTes, numbei* required by law 63 

Woe, meaning of the word — 70 

Waihing feet, cuftOiU of — 90, 276 

— ^, hands — ■ — 97 



World to come, meaning of the 

exp'CtTioii • " ■ -• 93 

Winds in judea — 103 

'vVhifpering, praflice In Jewifh 

fchools — 124 

Watch, fourth — 126 
Walking on the fea — — 126 
Wine-prefles, Eaftern ~ 2,2b 
Wedding, Jewifh ~— 221, 22Z 
Wickednefs, Jewllh examples of 228 
Winter in Judea — ^36 
Wines, Eaftern — 2i8 



Zacharlas 
Zaccheua 



— 98 

— 20S 



V U 



TEXTS 



ILLUSTRATED OR EXPLAINED. 













MATTHEW. 








aap 


V. 


/'• 


Ch. 


ver. page. 


Ch. ver. 


page. 


Ck. ver. 


K-^. 


Ch. ver. page 


i. 


i8 


lo 




11 


u 


ix. I 


115 


23 


207 


30 263 




19 


II 




U 


7S 


xiii. 55 


119 


XXI. J? 

28 


2J4 


39 264 




21 


11 




16 


78 


X. 8 


121 


219 


48 265 
53 266 




25 


11 




17 


79 


9 


121 


.. 33 


220 


1 


I 


13 




19 


79 


12 


121 xxii. I 


.221 


56 266 


ii. 


I 


19 




^t 


80 


14 


122, 


4 


221 


52 267 




2 


J9 




80 


17 


122, 


9 


221 


64 270 




3 


20 




30 


80 


27 


I24I 


Ji 


222 


6i 270 
68 270 




4 


20 


VU. 


3 


81 


3S 


1241 


12 


222 




Ji 


21 




6 


81 


xiv. 6 


^ 


14 


222 


xxvii. 2 111 




16 


22 




12 


82 


8 


17 


223 


15 275 




23 


23 




22 


P 


II 


126| 


29 


224 


19 276 


ill. 


4 


25 




25 


^3 


25 


129! 


40 


III 


28 277 




7 


26 


viii. 


12 


84 


XV. 25 


137! 


44 


29 277 




:i 


29 


xi. 


15 


87 


xvi. 13 


H^! 


. 45 


226 


30 278 




29 




20 


88 


M 


141. 


xxiii. 5 


226 


24 279 


iv. 


2? 


54 




21 


88 


18 


142 


227 


26 279 


xii. 


7 


^5 




23 


88 


.. -^9 


142 


M 


III 


3 ^^ 




20 


67 




24 


88 


XV a. 9 


144 


23 


5 281 

I 281 


V. 


2 


69 




25 


89 


19 


146! 


27 


229 




i3 


7o:xii, 


27 


92 


24 


147; 
1481 


xxiv. 17 


235 


7 281 




\l 


71 




32 


93 


25 


20 


236 


8 281 




71 




40 


94 


... 27 


148 


29 


237 


33 282 




22 


71 




42 


95 


xviu. 10 


»5' 


3t 


238 


35 283 




24 


72 




43 


95 


16 


152 


51 


240 


39 284 




29 


72 




46 


96 


17 


152 XXV. 4 


241 


45 286 

46 286 




31 


73 


xiii. 


13 


10^ 


18 


152 


5 


241 




34 


73 




27 


. 11 


^53 


31 


244 


51 287 




35. 


74 




30 


108 


153 


33 


244 


52 287 




37. 


74 




31 


109 


. . 34 


154 


. 35 


244 


53 ^^^ 




41 


74 




33 


109 


XIX. 12 


2o2 


XXV 1. 2 


24s 


^6.21? 




43 


^>' 




5^ 


1 10 


XX. II 


205 


1 


246 


vi. 


2 


76 


viii. 


18 


HI 


;i 


205 


6 


24b 


xxviii. 2 293 




3 


76 




20 


111 


205 


15 


247 


8 294 
13 296 




5 


76 




21 


III 


18 


206 


17 


248 




7 


77 




22 


III 


20 


206 


33 


252 


15 297 




9 


77 


























MARK. 








Ch. , 


if^r. 


page. CL 


ver. 


t'^S^- 


Ch, ver. 


page. 


C/z. trr. 


page. 


Ch. ver. page. 




I 


I ii. 


19 


115 


, 15 


',% 


13 


-2,17 


15 248 


yl. 


17 


42 V. 


40 


118 


36 


- '^ 


217 


^;! ^Al 




22 


53|vi. 


7 


120 


38 


149 


16 


217 




44 


55 


V. 


^3 


125 


> 41 


149 


23 


218 


XV. 7 275 


ii. 


M 


5§ 


vii. 


2 


134 


43 


150 


xii. 31 


22s 


25 284 

2§ 284 




27 


65 




4 


134 


44 


150 


41 


230 




28 


65 




5 


J34 


X. 25 


203 


xiii. I 


,231 


. 43 289 


iii. 


6 


67 




11 


^35 


. : '5° 


208 


3 


-232 


XVI. I 291 


iv. 


11 


105 




26 


137 


XI. 10 


212 


. 4 


,^32 


17 3°5 


V. 


2 
13 


112 
ii3 


ix. 


33 


139 

M3 


J3 


ai6 


xiv. \-,;9 


247 


19 39i 



[ 329 3 



LUKE. 



ver. { 


4^5. 


C/^. ver. page. 


Ch. ver. 


hage. 


Ch. ver. 


pa^e. 


Ch. 'ver. 


/>rt^f. 


I 


1 


iv. 1 


30 


38 


lol 


32 


ni 


<vii. 12 


199 


3 


2 


2 


30 


49 


102 


33 


*7^ 


18 


191 


S 


4 


9 


3^1 


51 


102 


35 


178 


20 


191 


9 


4 


5 


3', 


54 


103 


XIV. 7 


179 


31 


192 


15 


5 


16 


so 


.. 55 


io3 


n 


179 


3> 


192 


Zl 


5 


28 


5f 


xm. I 


10^ 


lb 


180 


37 


192 


2? 


6 


30 


S' 


4 


104 


21 


180 


KVlil. 12 


19? 


26 


6 


V, I 


i2 


V. 36 


lib 


23 


181 


XIX. 2 


208 


32 


6 


12 


55 


37 


116 


2b 


181 


J2 


209 


39 


7 


19 


5^ 


X. 4 


154 


27 


181 


42 


213 


59 


8 


24 


^ 


5 


155 


33 


182 


43 


213 


60 


8 


VI. I 


13 


155 


XV. 7 


183 


. 44 


2 3 


69 


^9 


3 


64 


16 


172 


8 


183 


XXI. 6 


23 1 


I 




4 


65 


19 


172 


15 


183 


II 


-^33 


z 


12 


24 


70 


2r 


172 


20 


184 


12 


234 


23 


14 


VU. 12 


^^' 


25 


173 


3'^ 


'5^ 


xxii. 34 


253 


H 


16 


^4 


?5 


27 


173 


. 32 


1^ 


30 


253 


16 


17 


35 


^7 


29 


173 


XVl. I 


'b 


19 


254 


22 


17 


3« 


90 


30 


'73 


6 


'11 


. 41 


2)4 


24 


18 


... 45 


90 


32 


'73 


8 


186 


:xui.' 2 


273 


27 


18 


VIU. 2 


9' 


33 


>73 


9 


186 


7 


274 


42 


23 


XI. 34 


9) 


34 


174 


19 


'!7 


II 


274 


43 


23 


37 


97 


35 


174 


22 


187 
188 


23 


20 1 


44 


23 


38 


97 


37 


174 


23 


32 


2?S2 


46 


24 


42 


97 


XI. 5 


175 


31 


188 


43 


28c 
29I 


47 


24 


^r 


98 


I 


^75 


xviL I 


189 


XXIV. 13 




24 


xa. 


99 


175 


6 


189 


10 


298 


I 


25 


20 


loo 


12 


175 


IX. 51 


190 


21 


299 


2 


25 


33 


loo 


xiii. 1 1 


170 


53 


190 


i^ 


299 


12 


27 


35 


iol 


16 


176 


54 


190 


Soo 


14 


27 






JOHN 












ffr. 


page. 


Ck» wr. 


page. 


Cb. -ver. 


page. 


Cb. -ver. 


page. 


Ch. "ver. 


page. 


I 


2 


11 


45 


48 


16,- 


51 


200 


13 


219 


16 


3 


25 


4b 


5i 


165 


54 


200 


14 


219 


21 


32 


35 


47 


59 


165 


53 


210 


23 


283 


28 


32 


46 


48 


IX. 2 


ibb 


xii. 14 


212 


XX. 19 


2g4 


39 


33 


52 


49 


3 


166 


20 


214 


25 


285 


45 


34 


V. 2 


59 


7 


166 


3^ 


2'5 


xiji. 29 


287 
2^8 


46 


34 


4 


59 


8 


167 


42 


2l6 


3^ 


49 


34 


la 


bi 


13 


167 


3 


24b 

247 


32 


289 


I 


35 


. 36. 


63 


22 


168 


5 


33 


289 


4 


3b 


VI, 12 


128 


24 


168 


xiij, 2 


249 


36 


289 


6 


^^ 


15 


128 


34 


169 


10 


249 


37 


2-9 


9 


23 


130 


X. I 


169 


26 


251 


39 


290 


10 


3^ 


viu 2 


'^l 


3 


170 


34 


252 


42 


290 


13 


37 


5 


156 


8 


170 


XIV. 22 


256 


XX. 9 


294 


^t 


37 


15 


157 
158 


14 


I/' 


XV. i5 


258 


14 


295 


18 


^'t 


35 


,20 


171 


xvi. 2 


259 


15 


295 


20 


3« 


^Z 


159 


22 


194 


xviii. I 


.263 


17 


295 


I 


38 


3^ 


159 


23 


194 


8 


265 


22 


300 


22 


40 


4» 


159 


34 


195 


10 


256 


26 


301 


23 


40 


42 


ibo 


XI. 7 


197 


'A 


267 


xxi. I 


302 


25 


41 


5f 


160 


9 


197 


277 


7 


302 


29 


41 


... 52 


160 


lb 


197 


18 


268 


II 


3^3 


4 


43 


vm. 2 


160 


31 


198 


28 


272 


14 


3'^3 


i 


43 


5 


161 


35 


199 


H 


272 


17 


303 


44 


II 


161 


39 


199 


. 38 


273 


18 


f.l 


■ 7 


44 


12 


'i' 


44 


J 99 


XIX. I 


277 


25 


y 


44 


33 


163 


49 


%w 


7 


278 







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